Chapter 2 - Conversation between Nārada and the Kumaras

[Sanskrit text for this chapter is available]

Nārada resumed:

1. Oh young lady! You are unnecessarily worrying. Why should you get afflicted with anxieties? Call upon, mentally the lotus-like feet of Lord Kṛṣṇa and gone will be your affliction.

2. Nowhere has gone that Kṛṣṇa who saved Draupadī from the disgrace machinated by Kauravas and who protected Gopa damsels etc. (by killing Śaṅkhacūḍa and others).

3. Oh Bhakti! You, on the contrary, have been ever dearer to him than his own life. When earnestly solicited by you, the Lord goes even to the houses of the lowly.

4. In the three epochs beginning with Satya-yuga (and Tretā and Dvāparayugas) spiritual knowledge and renunciation (of the worldly life) were conducive to the Liberation (of the jīva), while in the Kali age, Bhakti alone brings about the absorption of the soul in the Brahman.

5. It is traditionally held that the Lord, the embodiment of spiritual consciousness and the supreme bliss and energy, having come to a decision (mentioned above), created you as a beautiful counterpart of his own, and (you become) beloved of Kṛṣṇa.

6. Once upon a time, with folded palms, you asked him, “What should I do?” At that time Kṛṣṇa ordered you to look after his votaries.

7. When you complied to undertake that (job), Lord Hari became highly pleased with you and allotted to you Mukti (liberation of the soul) as a maid-servant, and these two viz. spiritual knowledge (jñāna) and Renunciation (vairāgya) as your sons.

8. In the Vaikuṇṭha region, you maintain (and look after the votaries of the Lord) in your own real form. While on the earth you have assumed your reflected image for nourishing (i.e. taking care) of the devotees.

9. You came down to this earth accompanied by Libe- ration (mukti), knowledge (jñāna) and Renunciation (vairāgya) and lived very happily from the Kṛta age, upto the end of the Dvāpara age.

10. In the Kali age, when affected with the disease called heretic doctrines, Mukti caught consumption (and went on decaying), and by your order, she immediately returned to Vaikuṇṭha.

11. When mentally recalled by you, Mukti comes down even here (on the earth), and goes back to Vaikuṇṭha) again. You regard these two (Jñāna and Vairigya) as your sons and have kept them by your side.

12. It is due to their negligences in the Kali age that these two sons of yours have grown dull and aged. You, however, stop worrying. I am thinking about a remedy.

13. Oh beautiful lady! There is no age like the Kali age and I shall see to it that you are established in every house and in every individual.

14. If I fail to propagate you in this world by eclipsing other faiths and sponsoring the celebration of great festivals (of God), I cease to be a servant of God.

15. Those beings who will be accompanied with you (i.e. be possessed of Devotion) shall go to the abode of Kṛṣṇa and transcend the fear (of Saṃsāra), even though they be sinners.

16. Those pure personages in whose heart abides devotion permanently in the form of love for God. never see in their dreams Yama, the god of death.

17. To those persons whose mind is full of devotion, none has power to touch him, be it a disembodied spirit, a goblin, a demon or even an Asura.

18. Lord Hari is not attainable by austerities or by the study of the Vedas or even by the path of philosophical knowledge or that of ritualistic action, for he is realised by devotion as is evidenced by the cowherd women (of Vraja).

19. Love for devotion is engendered in men after thousands of births. I repeatedly emphasise that a devotion alone is paramount in the Kali age and it is by devotion that Lord Kṛṣṇa stands manifest before a devotee.

20. Those persons who bear malice towards devotion, stand ruined in the three worlds. Formerly the Sage Durvāsas who found fault with devotion (i.e. Ambarīṣa, the devotee) landed into trouble thereby.^[1]

21. Enough of the observance of different vows. Have done with pilgrimage to sacred places. Enough of yogic practices and performance of sacrifices. Stop the discussions about the stories of spiritual knowledge. For Bhakti alone bestows liberation from Saṃsāra.

Sūta said:

22. Hearing her own glory so conclusively affirmed by Nārada, She became full of nourishment in all her body and spoke to Nārada the following words:

Bhakti said:

23. Oh Nārada! You are really very blessed, in that you cherished a firm and unflinching love towards me. I shall never desert you, but will ever reside in your heart.

24. Merciful as you are, you have in no time removed my torments, Oh saintly person! My sons have not returned to consciousness. Please do bring them back to themselves, I urge.

Sūta said:

25. Hearing her speech, Nārada was moved with compassion and massaging them with the tips of his fingers, he began to rouse them to consciousness.

26. Bringing his mouth near their ears, he said loudly, “Oh Jñāna, get up quickly. Oh Vairāgya, wake up immediately.”

27. Being roused by the chanting of the Vedas and Upaniṣadas and by loud recitations of the Bhagavad Gītā, they were slowly and with great efforts, made to wake up.

28. They were so much lethargic that they did not open their eyes to see and went on yawning agape. Their heads were white like cranes, and their emaciated limbs of the body were like pieces of dry wood.

29. Seeing them emaciated with hunger and inclined to relax into drowsiness, the sage became filled with anxiety, “What can be done by me?”

30. Thinking deeply in his mind how the sleepiness can be removed, and how the formidably intractable agedness be cured, he, in his own mind, appealed to Lord Viṣṇu, Oh Śaunaka.

31. Came a voice from the heaven, “Oh Sage! Be not so despondent. There is no doubt that your effort will be crowned with success.

32. Oh celestial sage! Do perform righteous acts for achieving this. And saintly persons who are the ornaments of their order, will guide you about the specific act to be performed.

33. As soon as that act is done, both the stupor and decrepitude of these both will disappear in a moment. And devotion will (automatically) spread in all directions.”

34. The speech from the space above was distinctly heard by them all. Nārada got surprised, saying, “The (import) of this (speech from the heaven) is not comprehensible to me.”

35. The means to be adopted to achieve the purpose of these two (viz. regaining of consciousness by Jñāna and Vairāgya) has been mystically indicated.

36. Where will be the saints (found)? What am I to do now in the matter as required by the voice from the heaven?”

37. Stationing them there (on the bank of the Yamunā), Nārada set out from one sacred place to another, asking great sages oṇ the way (the specific righteous act enjoined by the voice from the heaven).

38. The report was given (patient) hearing by all, but no conclusively positive answer was given by anybody. Some said, ‘It (the malady) is incurable’, while others said ‘it is undiagnosable’.

39-40. Some persons remained silent, while others dodged the issue by hastily departing. There was a tumultuous roar throughout the three worlds which were astonished to find that the triad of Bhakti, Jñāna and Vairāgya did not come to consciousness in spite of the fact that attempts to awaken them were made by loud chanting of the Vedas and Upaniṣads and the recitation of the Bhagavad Gītā.

41-42. People confided (into the ears) to each other “there cannot be any remedy which is not personally known to Nārada. How is it possible for other human beings like us to suggest?” In this way the congregation of sages who were consulted came to a conclusion and declared that(the remedy) was difficult to be found.

43. Being overwhelmed with anxiety, Nārada came to the Badarikāśrama. He made up his mind, “I shall practice austerities for them here”.

44. In the meanwhile, the most pious sage (Nārada) beheld in front of him prominent sages like Sanaka (Sanandana etc.) whose splendour was like that of millions of suns (combined). He asked them:

Nārada asked:

45. It is due to my great fortune that you met me. Kindly be compassionate to me, you (eternally) youthful sages! and tell me the remedy.

46. All of you are adept in yoga, highly intelligent and deeply learned. Though you seem to be five years of age, you were born long before (our) ancestors.

47. You are permanent residents of Vaikuṇṭha and are always deligently [diligently?] engaged in chanting the name, and singing the excellences of Lord Hari. Being (as if) inebriated with the nectarlike juice (in the form) of the sports (of the Lord), you have devoted your life solely to (extolling the) stories of the Lord. (lit. you live upon the stories).

48. ‘Hari is our asylum’, these words being always in your mouth, old age which is ordered by the Time-spirit, does not affect you.

49. Formerly, it was simply by the contraction of your eyebrows (expressing displeasure) that the two door-keepers (Jaya and Vijaya) of Lord Hari instantly fell down to the earth and were, through your grace, restored (to their former position).

50. Oh! It is a matter of sheer good luck that I could see your honour here. (I urge) May favour be conferred on a a miserable person like me, by compassionate (sages like you).

51. Reveal to me the spiritual remedy suggested by the heavenly voice. May you kindly explain to me the details how I should adopt it, (in practice).

52. How can Bhakti, Jñāna and Vairāgya be restored to happiness? In what way can they be established lovingly and with efforts, in all classes of the society?

Kumāras replied:

53. Oh celestial sage! Do not feel so anxious and worried. Restore cheerfulness to your mind. For, there has been in existence an easy remedy, since long.

54. Oh Nārada! You are really blessed. You are the crest-jewel of all persons who have renounced the world. You are the sun illuminating (the path of) yoga and always the foremost among the devotees of Lord Kṛṣṇa.

55. It should not be regarded as surprising that you are moved so much (deeply) for Bhakti. The (effort towards) establishment of Bhakti is always natural with the devotees of Lord Kṛṣṇa.

56. A number of ways have been revealed in this world by sages. But all of them can be brought in the practice, through extreme exertions, and most of them confer the fruit of residence in the celestial world.

57. The path leading to. Vaikuṇṭha has still remained secret. It is generally through great luck that one can get a guide directing one to that path.

58. The righteous action that was formerly indicated to you by the heavenly voice, will now be explained to you. Listen to it with concentrated yet cheerful mind.

59. There are sacrificial performances to be carried with materials to be oblated (in fire), sacrifices consisting of performance of various kinds of penances, the sacrifice in the form of yogic practices, (e.g. meditation, samādhi etc.) studies in Vedic lore—But all these point to the way of ritualistic Karmas (leading to the celestial world).

60. The sacrifice in the form of knowledge is really indicated by (the words) “righteous actions”, and has been prescribed by the learned and the wise. And that sacrifice is the recitation of Śrīmad Bhāgavata which has been extolled by (the sage) Śuka and others.^[2]

61. Bhakti, Jñāna and Vairāgya will be greatly invigorated by the sound the recitation (of the Bhāgavata). The anguish of both (Jñāna and Vairāgya) will be mitigated completely and hāppiness will be restored to Bhakti.

62. For all these evils of Kali age will be completely and definitely annihilated by the sound of the chanting of the Bhāgavata, as the wolves do at the roar of a lion.

63. Bhakti which leads to the abiding sentiment of love (towards the Lord) when associated with knowledge and Renunciation will play with (i.e. spread in) each hearth and every person.

Nārada asked:

64. The triad of Bhakti, Jñāna and Vairāgya was made to wake up by the (loud) chanting of the Vedas and Upaniṣads and by the recitation of the Bhagavad Gītā, but it did not get up.

65. How can it be roused to consciousness by the narration of the Bhāgavata; for the import of the Veda has permeated not only every verse but every word of the stories (of The Bhāgavata).

66. Be pleased to resolve this doubt, as the sight of (person like you) is always fruitful (lit. never futile). You are always kind (and affectionate) to all who resort to you for asylum. So please do not defer (the solution of any doubt). The Kumāras replied:

67. The story of The Bhāgavata is composed out of the essence of the Vedas and the Upaniṣads. But it appears as the best of them of all, because it is independent in existence and stands for its fruit.

68. The sap (vital juice of a tree) is circulating from the roots to the top (of a tree) but it has no (sweet) taste. But when it accumulates separately as a fruit, it is attractive to the world.

69. Just as ghee, though lying latent in the milk, cannot be available for taste as such (in the milk). But when it is separated from the milk, it is fit to be offered to gods and enhances their taste.

70. Just as sugar stands permeated in the sugarcane from its roots, the middle stem and the end, but it is very sweet when separated (and processed) from the sugar-cane. The same is the case with the Bhāgavata story.

71. This Purāṇa called the Bhāgavata, is equal (in status and efficacy) to the Vedas. It has been made public for establishing Bhakti (devotion), spiritual knowledge (Jñāna) and renunciation (Vairāgya).

72. 73. When Vyāsa, even though adept and well-read in the Vedas and the Upaniṣads and the author of the Bhagavad Gītā, was infatuated in the ocean of ignorance and was greatly agitated (through mental dissatisfaction), it was you who initiated him in the Bhāgavata consisting of four verses, hearing which Vyāsa instantaneously became free from torments.

74. What is wonderful here (in the efficiency of the Bhāgavata) that your honour has asked this question? (It is our considered opinion that) listening to Śrīmad Bhāgavata puts an end to grief and sorrow.

Nārada said:

75. I have resorted to you for an asylum in order that you should enkindle (the divine) love in me—you whose very sight instantaneously dispels completely everything inauspicious (including misery etc.) and enhances the happiness and auspiciousness of beings tormented with the conflagration in the form of saṃsāra, and you who drink nothing else but the story of the Bhāgavata as sung by the serpent Śeṣa with all his (thousand) mouths.

76. Verily, when a man gets into the company of saintly persons through great luck, brought about by the accumulation of merits in his past lives, it is only then that true spiritual knowledge arises after completely dispelling the darkness of infatuation and pride caused by ignorance.

Footnotes and references:

[1]:

For the story of Ambarīṣa vide Bh. P. 9 Chs. 4 & 5.

[2]:

Hence the Devī Bhāgavata is ruled out here—Ṛju nāmnī commentary.