Chapter 5 – The Dialogue Between Vyāsa and Nārada
(Nārada’s past life)
Sūta said:
1.) The divine sage (Nārada) of great fame, holding a lute in his hand, and being comfortably seated, spoke with a slight smile, to the Brāhmaṇa sage (Vyāsa) who was sitting near him.
Nārada said:
2.) Oh highly fortunate son of Parāśara (Vyāsa), I hope your physical self as well as your mental self are satisfied in themselves.
3.) I am sure all that you wanted to know has been fully realized, since you produced the most wonderful Mahābhārata, which is full of matters pertaining to the principal goals of human life (dharma, artha, kāma, mokṣa).
4.) You have also investigated the truth of and realized the eternal Brahma (the Absolute). Still, Oh learned (sage), you are worrying yourself as if you have not yet achieved your goal of life.
Vyāsa said:
5.) All that you have said about me is true, yet my soul finds no satisfaction. I ask you the cause of it, which is unknown to me, since your knowledge is unfathomable, you being a son of Brahmā (the self-born).
6.) You know all hidden truths inasmuch as you have worshipped the most ancient Person (Śrī Viṣṇu), who is the Ruler of both Prakṛti and Puruṣa (Matter and Spirit) and who by His very thought creates, sustains and reabsorbs the universe with the help of the three Guṇas (sattva, rajas and tamas), though remaining unattached to the same.
7.) You go about all the three worlds (the Heaven, the earth and the subterranean regions) like the Sun does; and, moving within all like the vital air (by dint of Yogic power), you can read the minds of all. Even though I have fully realized through the practice of Yoga and the observance of sacred vows both the supreme Brahma (the Absolute) and Brahma in the form of the Vedas, please point out to me my great deficiency.
Nārada Said:
8.) Your honour has not adequately described the stainless (pure) glory of the Lord. I consider that wisdom to be deficient, which does not tend to please the Supreme Being.
9.) Oh great sage! You have not fully described the glory of Bhagavān Vāsudeva (in the same proportion) as you have extolled in detail the goals of human life (Dharma, artha, kāma and mokṣa) and its cognate subjects.
10.) The speech which does not utter the praises of Śrī Hari, the praises that possess the power to sanctify the whole world, is considered to be the delight of voluptuous humans, who wallow in the pleasures of the senses like crows, that feed upon the dirty leavings of food.
Like swans, that are traditionally believed to have their abode in the lotus-beds of the Mānasarovara lake, devotees who have taken shelter in the lotus-feet of the Lord and therefore ever abide in His heart never take delight in such speech (which are devoid of praises of Śrī Hari).
11.) On the other hand, that composition which, though faulty in diction, consists of verses each of which contains the names of the immortal Lord, bearing the impress of His glory, wipes out the sins of the people; it is such composition that pious humans love to hear, sing and repeat to an audience.
12.) That wisdom too which is free from blemish and is a direct means to the attainment of liberation does not adorn one’s soul so much, if it is devoid of devotion to Lord Acyuta (Śrī Hari). How, then, can action with an interested motive, which is rooted in sorrow at every stage (both while it is being performed and at the time of its fruition), and even disinterested action that has not been dedicated to God serve to heighten one’s glory ?
13.) Endowed with an unfailing eye and possessed of sacred renown, O highly blessed Vyāsa, you are devoted to truth and steadfast of resolve. Therefore, with a concentrated mind now recall the glories of Śrī Hari, who wields unthinkable power, with a view to the liberation of the entire humanity.
14.)The person who desires to talk of anything else other than the Lord’s glories (which is the Supreme Truth), and which is presented with various names and forms by those with a fragmented understanding (knowledge which conceals interconnectedness with Brahma), evolved by such words sees diversity everywhere (the mind thus becomes confused).
Just like a boat which is tossed by a powerful wind, the person’s unsteady mind finds no rest anywhere.
15.) A gross negligence (has been committed by you) in advising censurable acts (for the sake) of Dharma, to persons who by nature are addicted to secular desires (dharma, artha & kāma). Misguided by these precepts of yours the ordinary person of the world would believe such acts to be pious and would refuse to honour the teachings that prohibit such actions.
16.) By abstaining from worldly acts (actions done without an intention for artha & kāma), a very clever person becomes capable of knowing the blissful nature of the All-pervading, Limitless Lord. Therefore, kindly narrate the glories of the Supreme Lord to (persons) who are devoid of spiritual intellect and who due to qualities (of Sattva, Rajas, and Tamas) are engaged in acts (holding out future promises).
17.) Has evil ever befallen on the person anywhere (in any womb or birth), if they give up their prescribed duties (svadharma) and engage in devotion to the lotus like feet of Śrī Hari? Even if they fall from the path due to lack of ripeness in devotion, what loss is there for them? (as even a moment of surrender to God can save one from the cycle of Saṃsāra)
On the other hand, what is really gained by those who strictly follow their material duties (svadharma) but do not worship the divine Lord?
18.) A wise person should strive only for that (God Realization) which cannot be obtained even by wandering from the highest plane (Satya / Brahma Loka) to the lowest plane (Patala Loka).
As for happiness and distress (in terms of worldly objects), they come automatically as a result of past actions (Sanchit Karma) due to (passage of) time, which is too quick to be perceived.
Special Note – Material things (like pleasure and pain) come and go on their own, just like the rising and falling of the tide. No one works for suffering—it just arrives. In the same way, happiness will also come in its own time, according to past life actions (Sanchit Karma).
The truly wise should not waste their life chasing such fleeting things (worldly happiness). Instead, they should strive for what cannot be gained by ordinary material wanderings—namely, spiritual realization and union with the Supreme.
Hence, effort should be focused not on chasing pleasure or avoiding pain, but on attaining the eternal, the spiritual truth, which is beyond the reach of worldly wandering and only accessible through sincere devotion and spiritual practice.
19.) A person who serves Lord Mukunda (Śrī Kṛṣṇa), will not certainly be entangled into the cycle of transmigration of the soul (consisting of birth & death). Recalling the joy of having once (mentally) embraced the Lord’s lotus like feet, the person would never think of abandoning them, since they have tasted its sweetness (as devotion to God is like nectar).
20.) This entire universe is none other than the Supreme Lord Himself, who is yet apart from it (through his Yoga Māyā power), all creation, maintenance, and dissolution arise from Him alone. Although you (Vyāsa) already know this truth, still I have indicated it to you by a way of hint.
21.) O Vyāsa of unfailing vision, know it for yourself that you are a ray of the Highest Person, the Supreme Spirit, and that, though unborn, you have taken birth for the good of the world. Therefore, let the glories of the Lord of great prowess (Śrī Kṛṣṇa) be described in detail by you.
22.) The wise persons declare that the ultimate purpose of a person’s austerity, study of the scriptures, sacrificial performances, recitation of the Vedas with correct intonation, intellectual pursuits and charities, is the understanding and glorification of the qualities of the Supreme Lord (Śrī Kṛṣṇa).
23.) O sage! In my previous birth, I was born to a maidservant who served learned Vedic scholars. Though I was a young child, I was engaged in serving those Yogīs (wandering ascetics) who wished to stay (in one place) during (the four months of) the rainy-season.
24.) Those sages, although equally disposed to all, showed me special mercy because I, as a child, had given up all my childish mischief. I was well-behaved, self-controlled, never indulged in playful things, was always following all their instructions, ever eager to serve them, and spoke very little.
25.) With the willing consent of those Brāhmaṇas (sages), I ate once in twenty-four hours, whatever was left in their dishes after they had finished their meals, and was thereby cleansed of all my sins. Thus engaged in their service, I attained purity of mind and naturally developed a taste for the path of spiritual realization and devotion.
26.) There (in that surrounding) by the grace of those sages, who were given to singing the Lord’s praises, I would daily listen to the soul-ravishing stories of Śrī Kṛṣṇa. Even as I heard these stories with reverence, O dear Vyāsa, step by step I developed an attraction for the Lord of delightful fame.
27.) At that time, O great sage, having developed a taste for hearing about the Lord, my mind became firmly fixed on Him. With that purified understanding, I could perceive how this entire universe—of both gross and subtle—is projected by the Supreme through His divine energy (Māyā), and how it is superimposed upon Me, the all-pervading Brahma (consciousness).
28.) In this way, throughout the rains as well as in the autumn, I heard with rapt attention thrice everyday the holy praises of Śrī Hari as they were sung by those high-souled sages; and forthwith sprouted in my heart that Devotion which eradicates the element of Rajas (passion) and Tamas (ignorance).
29-30.) To me, who was devoted to those sages, who was full of faith, affectionate, sinless, self-controlled and humble, though yet a child, those sages, compassionate as they were to the afflicted, graciously imparted, when about to depart, that most esoteric wisdom which has been directly revealed by the Lord Himself.
31.) Through that wisdom, I came to know the glory of that Māyā (deluding potency) of Lord Vāsudeva, the Maker of this world, by knowing which humans attain to His (supreme) Abode (are liberated).
32.) O sage (Vyāsa)! (It has been) well-known that action which is dedicated to the Lord, the Supreme Spirit, the Controller of the universe, removes the three types of miseries (ādhyātmika = those pertaining to the body, ādhidaivika = caused by Fate, and ādhibhautika = caused by others).
33.) O Vyāsa of commendable vow, the same substance which contributes to a particular malady cannot ordinarily counteract the disease; but, when taken in a properly medicated form, it does cure the ailment.
Special Note – Merely intellectual or material engagement (even in dharma or scriptural duties) may not free one from bondage. But when those same elements are infused with devotion to God, they become spiritually potent and healing.
In other words, “Worldly actions can easily entangle the soul in the cycle of Saṃsāra, but when the same actions are performed with an intention to serving God, it can immediately liberate us.”
34.) Similarly, all the activities of humans ordinarily lead to transmigration (Saṃsāra); but when the same is offered to the Lord, they lose their binding character.
35.) Whatever action is performed for the pleasure of the Supreme Lord—that alone is the right action. And the knowledge that arises from such action is truly meaningful, for it is dependent on and enriched by devotion through Bhakti Yoga.
36.) Those who perform their actions in accordance with the teachings of the Supreme Lord, while constantly chanting His names, glories, forms and meditating upon Him—such people truly perform their actions in devotion towards Śrī Kṛṣṇa.
37.) Obeisance to You, O Lord Vāsudeva: we meditate on You. Obeisance also to Pradyumna, Aniruddha and Saṅkarṣaṇa.
38.) Thus, through the worship of the Supreme Person (Yajñapuruṣa)—who is both with form (mūrti) and beyond form (amūrta)—by means of His names, forms, and mantras, one truly engages in sacrifice properly. A person with such understanding is endowed with perfect vision.
39.) O Brāhmaṇa (Vyāsa)! When I had thus carried out His commands, Lord Kesava (Śrī Kṛṣṇa) blessed me with Self-Knowledge, mystic powers and loving Devotion to His feet.
40.) O sage of unlimited knowledge, please recount the glories of the All-pervading Lord, by hearing which even the wise reach the end of their quest for knowledge. For they recognize only the chanting of such glory, and no other, as the only means of relieving the afflictions of those who are repeatedly tormented by trials and turmoils.
Thus ends the fifth discourse, forming part of the story relating to the Naimiśa forest, in Book One of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized souls).
Summarization Of The Entire Chapter :
In this chapter, the great sage Nārada, renowned for his wisdom and divine presence, engages in a conversation with Vyāsa, the illustrious sage and the author of the Mahābhārata. As Nārada, with his signature lute in hand, sits in front of Vyāsa, he greets him with a smile, inquiring about his well-being and inner peace. He praises Vyāsa for his monumental achievements, particularly the creation of the Mahābhārata, which is filled with teachings on the four principal goals of human life—dharma (righteousness), artha (prosperity), kāma (pleasure), and mokṣa (liberation). He acknowledges that Vyāsa has delved deeply into the ultimate truth of Brahma (the Absolute), and has thus acquired profound spiritual wisdom.
However, despite all his accomplishments, Vyāsa is still troubled, unable to find the inner satisfaction that should accompany such knowledge. He confesses to Nārada that despite his deep realization of the Vedas and Brahma, his soul is still restless, seeking something more—something that he cannot comprehend fully. Vyāsa looks to Nārada for guidance, recognizing that Nārada, being a sage with extraordinary divine insight, might be able to illuminate the cause of his dissatisfaction.
Nārada, with a smile, responds that Vyāsa’s wisdom is indeed vast, yet it is incomplete because it lacks the essential element of devotion to the Supreme Lord, Vāsudeva (Śrī Kṛṣṇa). Nārada reveals that any knowledge or action that does not focus on glorifying the Lord is ultimately insufficient in leading one to true liberation. According to Nārada, knowledge and actions devoid of devotion to Śrī Kṛṣṇa may fulfill worldly goals but fail to grant spiritual fulfillment. He explains that while the study of dharma, artha, kāma, and mokṣa is important, they are all pale in comparison to the glory of Lord Vāsudeva, whose name, form, and divine presence should be the focus of one’s life and spiritual practice.
Nārada further emphasizes that speech, thought, and action, when not dedicated to the Lord, become mundane and ineffective, much like the actions of worldly beings who pursue fleeting pleasures. True wisdom, Nārada declares, is the wisdom that fosters a deep love and devotion to Śrī Hari, for only such devotion has the power to purify the heart and liberate the soul. He likens those who engage in spiritual practices without devotion to a swan that has strayed from its rightful abode, while those who center their lives around the Lord’s praises are like the swans that live in the sacred lakes of wisdom.
Drawing from his own life, Nārada shares a personal story to illustrate his point. He recalls his past life when he was a child born to a humble maidservant. Even as a young child, he found himself drawn to the company of ascetics (yogis) who lived in seclusion during the monsoon season. His service to them was pure and sincere; he never indulged in childish mischief but dedicated himself to their needs with discipline and humility. Over time, the sages, impressed by his devotion and purity of heart, imparted to him the most sacred knowledge—knowledge that was revealed by the Lord Himself to them.
Through the grace of these sages and their teachings, Nārada’s heart was purified, and his devotion to Śrī Kṛṣṇa blossomed. He began to understand the nature of the universe as an illusory manifestation of the Supreme Lord’s divine energy (Māyā). His mind was fixed on the Lord, and his devotion grew stronger with each passing day. By hearing the glories of the Lord from those sages, Nārada’s spiritual realization deepened, and he came to understand that devotion to Śrī Kṛṣṇa is the ultimate path to liberation.
Nārada explains that when actions are performed with devotion to the Supreme Lord, they transcend the limitations of the material world and free the soul from the cycle of birth and death (saṃsāra). The wise do not seek worldly happiness, which comes and goes according to past karma, but instead dedicate themselves to the Supreme, knowing that such devotion alone grants eternal peace and liberation.
Furthermore, Nārada teaches Vyāsa that any action—be it a sacrifice, a vow, or a spiritual practice—should be dedicated to Śrī Kṛṣṇa. When actions are performed with the intention of pleasing the Lord, they become spiritually potent and lead to liberation. Even if a person is engaged in worldly duties, when these are offered to the Lord, they lose their binding effect and become a means to attain the highest spiritual realization.
In conclusion, Nārada urges Vyāsa to shift the focus of his teachings and compositions to the glory of Lord Śrī Kṛṣṇa. He stresses that this is the highest purpose of life, the supreme truth that transcends all other goals. By glorifying the Lord, one attains the ultimate liberation, free from the entanglements of worldly desires and suffering. He encourages Vyāsa to continue spreading this wisdom, for in doing so, he will bring light to all beings, guiding them toward the eternal truth and the bliss of divine realization.
Short Question & Answers :
1.) Who is the divine sage speaking to Vyāsa in this chapter, and what is his purpose in addressing him?
Answer: The divine sage speaking to Vyāsa is Nārada, a renowned figure known for his wisdom and devotion to Lord Vishnu. His purpose in addressing Vyāsa is to help him understand that, despite his vast knowledge and spiritual achievements, he still lacks the essential element of devotion to the Supreme Lord, Śrī Kṛṣṇa, which is key to attaining true fulfillment and liberation.
2.) What does Nārada praise Vyāsa for, and what does he notice about Vyāsa’s spiritual state?
Answer: Nārada praises Vyāsa for his monumental work in composing the Mahābhārata, which teaches about the four primary goals of human life—dharma, artha, kāma, and mokṣa. However, Nārada notices that despite his great achievements and realization of the eternal truth of Brahman, Vyāsa’s soul still feels unsatisfied and restless, indicating a spiritual deficiency.
3.) What spiritual issue does Vyāsa express to Nārada, and how does he view Nārada’s knowledge?
Answer: Vyāsa expresses that, despite his deep realization of the Vedas and Brahma, his soul remains unsatisfied, and he is unsure of the cause of his restlessness. He acknowledges Nārada’s vast and unfathomable knowledge, considering him a direct descendant of Brahmā, and seeks Nārada’s guidance in identifying the cause of his spiritual dissatisfaction.
4.) What does Nārada identify as the cause of Vyāsa’s spiritual dissatisfaction?
Answer: Nārada identifies the cause of Vyāsa’s dissatisfaction as the lack of proper glorification of the Supreme Lord, Śrī Kṛṣṇa. Nārada explains that while Vyāsa’s knowledge of dharma, artha, kāma, and mokṣa is profound, it is incomplete without devotion to the Lord. Knowledge and actions devoid of devotion are insufficient for spiritual fulfillment.
5.) According to Nārada, what is the greatest wisdom, and why is it important?
Answer: According to Nārada, the greatest wisdom is that which glorifies and praises the Supreme Lord, Śrī Kṛṣṇa. He emphasizes that wisdom that does not center on devotion to the Lord is ultimately incomplete, for it lacks the transformative power that devotion provides in purifying the heart and leading one to liberation.
6.) How does Nārada differentiate between worldly actions and actions devoted to the Lord?
Answer: Nārada explains that worldly actions, even those performed with seemingly righteous motives, lead to entanglement in the cycle of birth and death (saṃsāra). In contrast, actions dedicated to the Lord, Śrī Kṛṣṇa, transcend their binding nature and become spiritually potent, leading to liberation. Actions performed for the pleasure of the Lord are the right actions, as they align with the divine purpose of life.
7.) What does Nārada reveal about the nature of the universe and how it relates to Śrī Kṛṣṇa?
Answer: Nārada reveals that the entire universe is a manifestation of the Supreme Lord, Śrī Kṛṣṇa, and that all creation, maintenance, and dissolution arise from Him. He explains that the universe, though appearing diverse and separate, is ultimately rooted in the Supreme through His divine energy (Māyā). The realization of this truth leads to liberation, as one understands the interconnectedness of all existence with the divine.
8.) How does Nārada’s personal story illustrate his teachings on devotion and spiritual practice?
Answer: Nārada shares his own life story, where, in a previous birth, he served ascetics with pure devotion. Despite his young age, he was disciplined, self-controlled, and dedicated to serving the sages. Through their grace, he received the teachings that revealed the glory of Lord Vāsudeva and developed a deep devotion to Him. His story illustrates that devotion, rather than mere intellectual knowledge, is the key to spiritual realization and liberation.
9.) What is the significance of serving the Lord, according to Nārada’s teachings?
Answer: Nārada teaches that serving the Lord with devotion purifies the heart, removes sins, and leads one toward spiritual realization. He emphasizes that even actions performed in the material world, when dedicated to the Lord, lose their binding effects and become a means to attain liberation. Devotion to Śrī Kṛṣṇa is the ultimate goal of life, surpassing all material pursuits.
10.) How does Nārada describe the importance of chanting and meditating on the Lord’s name and glories?
Answer: Nārada highlights the power of chanting and meditating on the names and glories of Lord Śrī Kṛṣṇa as the most effective spiritual practice. He explains that such practices purify the mind and heart, leading to true wisdom and liberation. Through devotion, individuals align themselves with the divine purpose of life, and their actions become spiritually potent.
11.) What does Nārada urge Vyāsa to do in his teachings and compositions?
Answer: Nārada urges Vyāsa to focus his teachings and compositions on the glory of Lord Śrī Kṛṣṇa, for this is the ultimate purpose of life. He encourages Vyāsa to center his work on devotion to the Supreme Lord, as it is through such devotion that one attains liberation and ultimate spiritual fulfillment. Nārada emphasizes that this is the highest truth that transcends all other goals.
12.) What is the ultimate lesson that Nārada imparts to Vyāsa in this chapter?
Answer: The ultimate lesson Nārada imparts is that all spiritual practices, knowledge, and actions must be dedicated to Śrī Kṛṣṇa to be truly meaningful and spiritually potent. Without devotion to the Supreme Lord, even the most profound wisdom is incomplete. Devotion to Śrī Kṛṣṇa is the key to liberation, and it is through the glorification of His name, form, and attributes that one can attain the highest spiritual realization.
