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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.
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- Please tell us where dharma has taken shelter, now that Kṛṣṇa, master of all yogas, devoted to the righteous, and the protector of dharma, has entered his abode.
- The son of Romaharṣaṇa (Sūta or Ugraśravas), delighted at the questions of the sages, respecting their words, began to speak.
- Varṇāśrama-dharma of the human being, which does not produce attraction for topics of the Lord, is only wasted effort.
- O best of the brāhmaṇas! The complete perfection of dharma, according to divisions of varṇāśrama by men, is pleasing the Lord.
- Who will not develop attraction for topics of the Lord, remembrance of whom, like a sword, will cut the knots of karma?
- Ignorance is cut and all doubts are destroyed. On seeing the Lord in the mind and with the eyes, all karmas are destroyed.
- Thus the wise constantly perform bhakti - which gives joy to the mind - to Lord Kṛṣṇa with great joy.
- Therefore the ancient sages worshipped Supreme Lord, beyond the material senses, composed of viśuddha-sattva. Those who follow the sages attain liberation in this world.
- naimiṣīyopākhyāne janma-guhyaṁ nāma
- First of all, the supreme lord accepted the form of the eternal first puruṣa full like the moon for creating the universes from mahā-tattva and other elements.
- Garbhodakaśāyī first made his appearance in the Kumāras. Becoming brāhmaṇas, they undertook continuous, severe vows of brahmacarya.
- 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
TRANSLATION
Sūta said:
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.
COMMENTARY
In answer to the questions mentioned in verse 3 “in which yuga, at what place” a short account of Vyāsa’s birth and activities is now presented. According to Amara-koṣa, paryaya means a lapse. With a lapse of many yuga cycles (yuga-paryaye), in Dvāpara-yuga, when Kṛṣṇa appeared, Vyāsa was born. It will be explained that Kṛṣṇa appeared in Dvāpara-yuga of the twenty-eighth cycle of yugas in Vaivasvata-manvantara. All yugas are divided into three parts: the beginning portion (saṇdhyā-rūpa), the middle portion (yuga-rūpa) and the end portion (sandhyāṁśa-rūpa). Tṛtīye refers to the third part of Dvāpara-yuga.[19] Vyāsa was born from Satyavatī who was the daughter of Uparicara Vasu. Thus vāsavyām means “in the womb of Satyavatī.”
|| 1.4.15 ||
sa kadācit sarasvatyā upaspṛśya jalaṁ śuciḥ |
vivikta eka āsīna udite ravi-maṇḍale ||
TRANSLATION
At one time, Vyāsa, performing ācamana with water from the Sarasvatī River, being purified, sat alone in an isolated spot while the sun rose.
COMMENTARY
Upaspṛśya means “having sipped water (ācamana).” The verse is part of a sentence which ends in verse 18.
|| 1.4.16-18 ||
parāvara-jñaḥ sa ṛṣiḥ kālenāvyakta-raṁhasā |
yuga-dharma-vyatikaraṁ prāptaṁ bhuvi yuge yuge ||
bhautikānāṁ ca bhāvānāṁ śakti-hrāsaṁ ca tat-kṛtam |
aśraddadhānān niḥsattvān durmedhān hrasitāyuṣaḥ ||
durbhagāṁś ca janān vīkṣya munir divyena cakṣuṣā |
sarva-varṇāśramāṇāṁ yad dadhyau hitam amogha-dṛk||
TRANSLATION
Vyāsa, who could see the past and the future, having pure vision, observed by his spiritual eye that the dharmas for the yugas had been destroyed on the earth, yuga after yuga, by the invisible force of time; that the bodies had decreased in ability; and that the people were devoid of faith, dominated by rajas and tamas, dull-witted, short-lived, and filled with misfortunes. He began to contemplate on what would be beneficial for all the varṇas and āśramas.
COMMENTARY
He knows the past and the future (parāvara-jñaḥ). He saw that there was destruction of the dharmas of the yugas with time (yuga-dharma-vyatikaram). There was decrease in strength of the body conditions (bhautikānām bhāvānām), caused by time (tat-kṛtam). The people were filled with rajas and tamas (niḥsattvān).
|| 1.4.19 ||
cātur-hotraṁ karma śuddhaṁ prajānāṁ vīkṣya vaidikam |
vyadadhād yajña-santatyai vedam ekaṁ catur-vidham ||
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