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Oh Sūta! When Nārada departed, what did the powerful Vyāsa do, having heard the advice of Nārada?
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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.
- 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.
- Do not make Kṛpī, the mother of Aśvatthāmā and devoted to her husband, cry as I cry constantly with tearful face, pained by the death of my sons.
- Nakula and Sahadeva, Sātyaki, Arjuna, Kṛsṇa, and the women, were also happy with her words.
- You must fulfill your promise to Draupadī so that she is pacified. You must also act to please Bhīma, Draupadī, me and others.
- The method of killing the fallen brāhmaṇa is by shaving his head, taking away his wealth, and taking away his living place. One should not physically kill him.
- O powerful lord! This arrow of burning iron is pursuing me. O Lord! Let it burn me up! But let it not kill by child!
- O best of sages! Seeing five flaming arrows headed towards them, the Pāṇḍavas then took up their weapons.
- O Śaunaka! Though the brahmāstra is effective and cannot be prevented from acting, on meeting the weapon of Viṣṇu, it became completely ineffective.
- How can we women hope to see you, the object of bhakti for the omniscient, liberated sages?
- I repeatedly offer respects to Kṛṣṇa, the son of Vasudeva, who gave joy to Devakī, who was the child of Nanda and satisfier of the senses of the gopīs.
- I offer respects to you, with lotus navel, wearing a lotus garland, having lotus eyes, and lotus feet.
- O guru of the universe! May we have dangers in such situations continually, because in those dangers we will see you, and by that we will gain release from this material world.
- No one knows the intentions of the Lord who desires to hide himself in human form, who does not show favor or hatred to anyone, and about whom all men have different opinions.
- O soul of the universe! You are unborn and perform no actions, but you take birth and perform activities in the forms of animals, men and aquatics. This is extremely deceptive.
- Some say that you, though unborn, appeared as the son of Vasudeva in Devakī upon their request, in order to protect the world and kill the demons.
drauṇi-daṇḍo nāma
|| 1.7.1 ||
śaunaka uvāca
nirgate nārade sūta bhagavān bādarāyaṇaḥ |
śrutavāṁs tad-abhipretaṁ tataḥ kim akarod vibhuḥ ||
TRANSLATION
Śaunaka said:
Oh Sūta! When Nārada departed, what did the powerful Vyāsa do, having heard the advice of Nārada?
COMMENTARY
In the seventh chapter Vyāsa sees the meaning of all scriptures while in trance. The withdrawal of the brahmāstra and the punishment of Aśvatthāmā are also told.
|| 1.7.2 ||
sūta uvāca
brahma-nadyāṁ sarasvatyām āśramaḥ paścime taṭe |
śamyāprāsa iti prokta ṛṣīṇāṁ satra-vardhanaḥ ||
TRANSLATION
Sūta said:
There is a hermitage for sages called Śamyāprāsa, favorable for many sacrifices,
situated on the west bank of the Sarasvatī River where brāhmaṇas take shelter.
COMMENTARY
Brahma-nadyām can mean river of the Vedas, of the brāhmaṇas, of austerity, of the Lord. Amara-koṣa says vedas tattvaṁ tapo brahma brahmā vipraḥ prajāpatir: the word brahma can mean Veda, truth, austerity, the brahman, Lord Brahmā, a brāhmaṇa, and a progenitor.
|| 1.7.3 ||
tasmin sva āśrame vyāso badarī-ṣaṇḍa-maṇḍite |
āsīno ’pa upaspṛśya praṇidadhyau manaḥ svayam ||
TRANSLATION
In his hermitage surrounded by a grove of badari trees Vyāsa sat down, performed ācamana, and began to reflect using his mind.
COMMENTARY
Nārada had instructed Vyāsa to remember the pastimes of the Lord continually in samādhi (SB 1.5.13). Thus he sat and concentrated using his mind.
|| 1.7.4 ||
bhakti-yogena manasi samyak praṇihite ’male |
apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam ||
TRANSLATION
In that mind which was undisturbed because it was pure from the performance of bhakti, he saw Lord Kṛṣṇa, complete with all his energies and spiritual expansions, and also saw māyā who took shelter behind the Lord.
COMMENTARY
Praṇihite means “without movement.” The cause was that the mind was purified by bhakti (bhakti-yogena amale). He saw the perfect form of the puruṣa. This means Kṛṣṇa, because it will later be said kṛṣṇe parama-puruṣe (SB 1.7.7). Instead of pūrṇam, pūrvam is also seen. Pūrvam means “I alone existed in the beginning.”
This confirms the Lord as the supreme person as mentioned in Vedic texts. The word pūrṇam indicates the cit-śakti arising from his svarūpa and all his aṁśas and kalās. Thus Vyāsa saw the brahman in its full form. If a person says that he saw the full moon it means that a person saw the moon’s fullness with all phases of the moon. But he did not see the external energy māyā which has opposite qualities. Thus māyā is mentioned separately with the words māyāṁ ca. This energy took shelter behind (apāśrayam) the Lord, since this is described later with the following:
vilajjamānayā yasya sthātum īkṣā-pathe ’muyā
vimohitā vikatthante mamāham iti durdhiyaḥ
The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in thoughts of “It is I” and “It is mine.” SB 2.5.13
|| 1.7.5 ||
yayā sammohito jīva ātmānaṁ tri-guṇātmakam |
paro ’pi manute ’narthaṁ tat-kṛtaṁ cābhipadyate||
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