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Using this mantra indicating the four forms, one worships the deity who is the subject of the dhyāna-mantra, the Lord worthy of worship. That person is worthy of being seen.
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- Secondly the lord of sacrifice, lifting up the earth from Rasātala, for its welfare, took the form of the boar.
- Being requested by Anasūyā, the wife of Atri, the Lord became her son as Dattātreya and taught knowledge of the soul to Alarka, Prahlāda and others.
- Taking the form of Vāmana as fifteenth avatāra, the Lord went to sacrifice of Bali, begging three steps of land, but desiring to steal the heavenly kingdom from him.
- The Lord, taking the divine human form of Rāma, performed brave actions such as controlling the ocean with a desire to help the devatās.
- At the junction of the yugas when the kings are almost criminal, the Lord of the universe Kalki will be born as the son of Viṣṇu-yaśas.
- All sages, Manus, devatās, powerful humans (sons of Manu) along with Brahmā’s sons are also considered to be vibhūtis of the Lord.
- The pure person who chants with devotion the glories of the Lord’s appearance, which is mysterious, becomes free from all sorrows.
- When the gross and subtle material forms, which are impositions on the soul in ignorance, are removed by the realization of the devotees, one can realize brahman.
- ukadeva spoke it (the Bhāgavatam) to King Parīkṣit, who was surrounded by great sages, as he sat fasting till death on the bank of the Gaṅgā.
- atha caturtho ’dhyāyaḥ
- In which yuga, in what place, and for what reason did the sage Vyāsa write this work? Who inspired him to write this work?
- How did the conversation of Parīkṣit with Śukadeva arise, through which this Vaiṣṇava scripture appeared?
- The great devotee would wait in the houses of married couples only as long as it took to milk a cow, purifying the inhabitants by giving spiritual benefit.
- Please explain to us whatever I have asked you on this subject. I think that you are most capable of explaining all subjects, except some portions of the Veda.
- Vyāsa was born in the womb of Satyavatī as a portion of the Lord when the third part of Dvāpara-yuga arrived in the passing of yugas.
- Each of these sages divided up his Veda into many divisions and these Vedas then developed branches as they were passed on to disciples, grand-disciples and great-grand-disciples.
- The supreme lord Vyāsa, merciful to the most fallen, thus divided the Vedas so that they could be understood by the foolish.
- Perhaps the path of bhakti pleasing to the most elevated devotees has not been sufficiently described. And the elevated devotees alone are dear to the Lord.
- As Vyāsa was lamenting, considering himself most vile, Nārada approached the hermitage, which was previously described.
- Understanding that Nārada, worshipped by the Devatās, had suddenly arrived, Vyāsa worshipped him as if he were Brahmā.
- You have also investigated and realized the brahman which is eternal. Then why should you lament that you have been unsuccessful?
- By this knowledge I understood the influence of the spiritual and material energies of the creator Lord Vāsudeva. By this understanding the devotees attain the Lord’s abode.
- The substance by which a living being’s disease arises and which does not cure the disease, when combined with other substances in a medicine, destroys the disease.
- That jñāna which arises from karma, which is pleasing to the Lord because of being offered to him, is endowed with bhakti.
- I offer respects to you, Bhagavān Kṛsṇa. Let us respect Vāsudeva, Pradyumna, Aniruddha and Saṇkarṣaṇa (Balarāma) in our minds.
- Using this mantra indicating the four forms, one worships the deity who is the subject of the dhyāna-mantra, the Lord worthy of worship. That person is worthy of being seen.
- O brāhmana! The Lord, knowing that I had undertaken the highest instructions given by him, gave me realization of himself, then powerful siddhis, and finally prema for him.
- vyāsa-nārada-saṁvādo nāma
- When the mendicant teachers who had given me knowledge left, even though I was of young age, I did as they instructed.
- Considering that her death was the mercy of the Lord who is concerned for the welfare of his devotees, I departed immediately for the north.
- Senses and body exhausted, thirsty and hungry, after bathing in a pool of a river, I performed ācamana and took rest.
- In that desolate forest, sitting at the base of a pippala tree, I concentrated by my intelligence on Paramātmā situated within my mind, as I had been taught.
- As I endeavored to see him in that lonely place the Lord, inexpressible by words, then spoke to me with affectionate words, which removed my grief.
- Oh! In this body you will not be able to see me again. But lax practitioners who still have some contamination cannot see me at all.
- By serving the devotees for even a short time, your intelligence became firmly fixed in Me. When you give up this body of low birth, you will become my associate.
- At the end of thousand yuga cycles, Brahmā awoke and Marīci, other sages and I appeared from the senses of Brahmā, who desired to create the universe again.
- With continuous worship of the Lord, by the grace of Mahā-viṣṇu, I travel outside and inside the universe with no obstacles at all.
- When I sing his glories, the Lord who makes any place that he touches holy, and who is attracted to those who sing his glories, quickly appears in my heart, as if being called.
- atha saptamo ’dhyāyaḥ
- Oh Sūta! When Nārada departed, what did the powerful Vyāsa do, having heard the advice of Nārada?
- And Vyāsa saw bhakti-yoga to the Lord which effectively destroys jīva’s saṁsāra. Learned Vyāsa then wrote the Bhāgavatam for ignorant people.
- ukadeva was fixed in the brahman, indifferent to everything, and enjoying in the self. Why did he study this elaborate work?
- After the warriors of both sides had met their end on the battlefield, and Duryodhana had his thigh broken by a blow from the club of Bhīma;
- At that time their mother hearing of the terrible death of her youthful sons, pained, eyes full of tears, began to lament. Arjuna spoke to pacify her.
- Sipping water and concentrating his mind, he released the weapon without knowing how to withdraw it, because his life was in danger.
- O Supreme Lord! What is this? I do not know where it has come from. This most ferocious fire is spread out in all directions.
- Seeing the great fire of their two weapons burning up the three worlds, all the citizens, afflicted by the heat, thought that this was the fire of final destruction.
- Eyes burning with anger, Arjuna quickly caught cruel Aśvatthāmā, and tied him up with rope like a beast.
- The knower of dharma does not kill an enemy who is a drunkard, or who is inattentive, insane, sleeping, young, a female, immobilised, surrendered, without chariot, or afraid.
- Arriving at his camp, Arjuna, whose friend and driver was Kṛṣṇa, offered Aśvatthāmā to his wife who was lamenting for her killed sons.
COMMENTARY
It has been explained that both jñāna and karma without bhakti are condemned completely (SB 1.5.12). It has also been said in three verses (SB 1.5.17-19) that pure bhakti beyond the guṇas is the supreme process. The whole process from the first appearance of pure bhakti to its increase up to prema has also been described in six verses (SB 1.5.23-28). Then according to qualification, bhakti-miśra-jñāna was permitted (SB 1.5.35), and karma-miśra-bhakti was mentioned as superior to that (SB 1.5.36). Now in two verses, desiring to teach his personal mantra received from the gurus, Nārada first creates faith in those mantras. This is according to the statement brūyuḥ snigdhasya śiṣyasya guravo guhyam apy uta: the gurus should speak the secret to the disciple who has affection for the gurus. (SB 1.1.8)
This mantra has thirty-three syllables. Its devatā is bhagavān, who consists of four forms. By placing the members out of order, one can understand that this is a listing of the members of Kṛṣna’s caturvyūha rather than the one in Vaikuṇṭha (Kṛsṇa, Balarāma and Kṛsṇa’s son and grandson), with his son Pradyumna and his grandson Aniruddha placed next to Vāsudeva (Krṣna) Or this the order of persons mentioned in the mantra can be taken as a statement of creation (Pradyumna), maintenance (Aniruddha) and destruction (Saṅkarṣaṇa). Let us meditate upon offering respects (namo dhīmahi). This means let us offer respects in the mind.
|| 1.5.38 ||
iti mūrty-abhidhānena mantra-mūrtim amūrtikam |
yajate yajña-puruṣaṁ sa samyag darśanaḥ pumān ||
TRANSLATION
Using this mantra indicating the four forms, one worships the deity who is the subject of the dhyāna-mantra, the Lord worthy of worship. That person is worthy of being seen.
COMMENTARY
One worships using the four names indicating the four forms starting with Vāsudeva. One should worship the Lord, who is the subject of the dhyāna-mantra (mantra-mūrtim), with the sixteen items of worship while uttering vāsudevāya namaḥ etc. according to the rules of Pañcarātra. By chanting the mantra, the deity makes his appearance. Or mantra-mūrti can mean the deity whose body is the mantra. That Lord does not have a material form (amūrtikam). Amūrtikam can also mean that the Lord who is not hard, but rather soft with mercy. Amara-kosa says mūrtiḥ kāṭhinya-kāyayor: mūrti means hard and body. Yajña-puruṣam means “the Lord who should be worshipped.” He is pleasant to behold (samyag-darśanaḥ). This means that when others see that worshipper, they become successful. Or darśanaḥ can mean knowledge. One who worships the lord has complete knowledge. Or darśanaḥ can mean “by which something is seen.” That means scripture which denotes bhakti, such as the Pañcarātra, which are most wholesome (samyak), because they are satisfying to the soul. One who worships the lord possesses the complete scriptural conclusion. This does not refer to scriptures devoid of bhakti, which are not wholesome but deficient.
bhavatānudita-prāyaṁ yaśo bhagavato ’malam |
yenaivāsau na tuṣyeta manye tad darśanaṁ khilam ||
You have not sufficiently described the glories of the spotless Lord Kṛṣṇa. Because your mind could never be satisfied with this, I think that writing the Vedānta-sūtras is insufficient. SB 1.5.8
This means “Though you wrote the Vedānta-darśana, your mind is not satisfied completely, but I became fully satisfied in mind by writing the Pañcarātra.”
|| 1.5.39 ||
imaṁ sva-nigamaṁ brahmann avetya mad-anuṣṭhitam |
adān me jñānam aiśvaryaṁ svasmin bhāvaṁ ca keśavaḥ ||
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