Chapter 1 – A Dialogue between Nārada and Bhakti
(in a living form)

1. We sing the glory of Śri Kṛṣṇa, who is all truth, all consciousness and all bliss, who is responsible for the creation, sustenance and destruction of the universe, and who puts an end to the threefold agony (viz .,1—that having its origin in one’s own body or mind; 2—that inflicted by other creatures and 3—that having its source in natural calamities).

2. I pay my obeisance to that sage (Śuka) who (in the early stage of childhood) renounced all actions even though the ceremony of the investiture of the sacred thread had not taken place. While he set out (as a recluse to enter the fourth stage of life viz. Sannyāsa) and whom the sage Vyāsa (his father), being grieved at his desertion of home, called back as “Oh Son”, (to which) the trees (with which Śuka had identified himself) on account of his (Śuka’s) entry (existence) into the hearts of all beings, responded to Vyāsa (Śuka replied through the medium of trees to remove the paternal bond from the heart of Vyāsa).

3. In the forest called Naimiṣāranya, Śaunaka who was an expert in enjoying the sweetness of nectar-like stories (of the Lord), bowed down to Sūta who was comfortably seated, and requested him.

Śaunaka said:

4. Oh Sūta! your knowledge is like the splendour of millions of suns capable of totally annihilating the darkness of ignorance. Be pleased to tell me the essence of the stories (of the Lord), which may prove as nectar to my ears.

5. In what way can the power of discrimination, which is obtained through devotion, spiritual knowledge and renunciation be enhanced? How are delusion and infatuation removed by the devotees of Lord Viṣṇu?

6. In this terrible age of Kali living beings (humans) have mostly acquired a demonic nature. What is the royal road to their purification, assailed as they are by (the fivefold) afflictions (in the form of nescience, egotism, likes, dislikes and fear of death)?

7. Please explain to us, the means which may ever prove to be the best of (all) expedients conducive to blessedness, the most purifying of (all) purifying agencies and which may lead to the attainment of Śri Kṛṣṇa.

8. The philosopher’s stone {Cintāmaṇi – a gem reputed to be capable of granting all of one’s desires} can provide only worldly enjoyments and the wish-yielding tree (Kalpavṛkṣa) the riches of heaven. A worthy teacher when pleased, is capable of granting the title to attain Vaikuṇṭha, the region of Viṣṇu which is very difficult to obtain even for yogins.

Sūta said:

9-10. Oh Śaunaka! surely there is love in your heart (for Śri Kṛṣṇa). Hence after pondering deeply, I shall disclose that which is the essence of all established conclusions (philosophies). I shall tell you that which is capable of dispelling the fear of transmigration (Saṃsāra). Listen to me attentively. I shall now relate to you what will swell the flood of devotion (to God), and bring about the Grace of Śri Kṛṣṇa.

11. The holy scripture known by the name of Śrimad Bhāgavata was expounded in this age of Kali by the sage Śuka with the object of completely destroying the fear of being caught in the jaws of the serpent of Time.

12. There is no means other than this conducive to the purification of the mind. One gets to hear Śrimad Bhāgavata only when there is virtue earned in one’s past lives.

13. When the sage Śuka took his seat in the assembly hall to narrate the story of the Bhāgavata to king Parīkṣit, all gods arrived there carrying with them actually the jar full of nectar.

14. Bowing down to Śuka, all the gods, clever as they were to accomplish their purpose, requested, “Please accept this nectar brought by us, and kindly grant to us in exchange the nectar of your discourse” (in the form of stories of the Lord).

15. If this exchange (of nectar for the stories of Lord Hari) is acceptable, the nectar may be drunk by the King (Parīkṣit), while all of us will drink (listen to) the nectar in the shape of Śrīmad Bhāgavata.

16. “Where is the ordinary nectar? Where is the sanctifying story of the Bhāgavata? (The nectar can stand no comparison at all with the Bhāgavata) just as a Very costly jewel can never be compared with a glass bead”. Reasoning thus (with himself) Śuka laughed out (the barter proposed by) gods, so the tradition goes.

17. Knowing thoroughly that they (gods) were not the devotees of the Lord, he did not narrate to them the nectar in the shape of an exposition of the holy scripture. Thus the story of Śrimad Bhāgavata is unattainable even for the gods.

Special Note – The above situation depicts where a wise teacher refuses to give his blessed story (kathāmṛtam) to non-believers (abhaktān tāṃśca) or those who are not worthy to receive it. As they will ridicule divine wisdom and will make it a mockery. But when a non believer comes with an intention to truly learn the wisdom of God so that they can change, then the person is given divine wisdom without any delay. The above gods were refused wisdom because their inner intention wasn’t pure, as Śuka was in union with the eternal Brahm, he was able to identify them.  

18-19. In those ancient days, even god Brahmā was wonder-struck to see the liberation (from Saṃsāra) of King Parīkṣit through merely listening to the story of the Bhāgavata. On his return to Satya-Ioka (Brahmā’s region), he weighed in balance all ways leading to Mokṣa. But all others proved to be comparatively light, while this (listening to the Bhāgavata) proved the heaviest in weight. At that time, all the sages also were astonished.

20. They came to regard the holy book of Śrīmad Bhāgavata as an embodiment of the Lord (Himself) in the Kali age and capable of conferring the reward of speedy access to Vaikuṇṭha (the divine realm of Lord Viṣnu) by merely being read or heard.

21. Formerly it was prescribed to Nārada by compassionate sages headed by Sanaka, that listening to the Bhāgavata completely within the duration of one week, definitely confers Liberation (from Saṃsāra).

22. Although this Bhāgavata was heard by the heavenly sage Nārada due to his relation with god Brahmā, the procedure of listening to the Bhāgavata within the duration of seven days, was explained to him by the sages (Sanaka and others, who are the sons of Brahmā).

Śaunaka asked:

23. How did Nārada, who is above all worldly controversies and does not remain fixed at one place develop a taste for hearing the procedure of listening to the story of Śrimad Bhāgavata and where did he meet them (Sanaka and his three brothers)?

Sūta replied:

24. I shall now relate to you an incident conducive to the enhancement of devotion. It was narrated to me in private by Śuka himself, who regarded me as his disciple.

25. Once those four absolutely sinless sages (Sanaka, Sanandana etc.) arrived at Badarikāśrama for the sake of Satsaṅga (fellowship with saints). There they came across Nārada.

The sages (Sanaka and others) asked:

26. O self-realized saint! Why have you pulled a long face? How is it that you are afflicted with worry? Where are you proceeding to in haste and where have you come from?

27. You appear lost at this moment like a person whose wealth is gone. This is however not becoming of you, who has given up all attachments. Please let us know the reason.

Nārada explained:

28-30. Knowing the earth to be the best of all spheres as a matter of fact I came here, and visited Puṣkara, Prayāga, Kāśī, Godāvarī (some holy place on the bank of that river), Haridwāra, Kurukṣetra, Śrīrańgam and Setubandha (Rāmeswaram). Though wandering hither and thither in these and other places of pilgrimage, I found nowhere such a joy as would cause satisfaction to my mind. The earth stands thoroughly in the grip of Kali, the friend of unrighteousness.

31. There is no place for truthfulness, austerities, purity (both physical and mental), compassion and liberality. The wretched beings thereof are solely occupied in filling their belly (for which) they make false statements.

32. The people are slow, unintelligent, of poor luck and are afflicted (with disease, difficulties etc.). Those who pose as saints are constantly engaged in preaching false doctrines. Those who have apparently renounced the world (sannyāsins) are rich in worldly possessions and property.

33. Young women control the household {disrespecting the older members & their presence}. Brothers of one’s wife are the only counselors {family members trust in outsiders is more than their own close family}. Out of greed people sell their daughters {getting the daughter married for financial gain, rather than her welfare in mind}. There are frequent quarrels between husband and wife {constant disagreements due to lack of morals and values in a relationship}.

34. Sites of hermitages (of sages), holy places and sacred rivers are controlled by foreign invaders. Here (in India) the sacred temples of gods have been destroyed and polluted by wicked enemies of religion.

35. There is no Yogī, nor one who has attained perfection. There is none who has acquired spiritual knowledge or performs righteous acts. All spiritual discipline has been reduced to ashes by the wildfire of Kaliyuga.

36. In this age of Kali people at large take to the vocation of selling food-grains, Brāhmaṇas sell the knowledge of the Vedas, and humans live only to fulfil their bodily desires.

Special Note – Selling food-grains = In ancient times providing food-grains was considered more sacred or service-oriented as a part of one’s Dharma, rather than only focusing on material gain and profit. Otherwise people will prioritize making money over the quality of what they are selling. Brāhmaṇas sell knowledge of the Vedas – Priests start to focus on making sacred knowledge a profit making commodity, which will corrupt & dilute Divine wisdom.

37. During my course of wandering over the earth, I observed these evils caused by the Kali age, and at last I arrived on the bank of the Yamunā which was once the stage of Śrī Kṛṣṇa’s divine pastimes.

38. Listen to me, oh prominent sages, what miraculous phenomenon I noticed there. A young woman with a distressed mind was sitting there.

39. Two old men, with heavy breathing, were lying unconscious beside her. She was nursing them, trying to bring them back to consciousness and shedding tears before them.

40. She looked all around in search of the Lord, the protector of her body. She was fanned by hundreds of women who were reassuring her.

41. Seeing this from a distance, I approached her out of curiosity. The girl rose to see me and, agitated in mind, spoke to me in the following words.

The girl said:

42. Hullo, stay a while, O pious soul ! and put an end to my worry too. Your very sight is the best means of completely driving away the sins of the world.

43. Most probably my agonies will be pacified by listening to your words. It is only when one is highly lucky that persons like you are seen.

Nārada asked:

44. Who are you? How are these two men related to you? Who are these lotus-eyed girls standing beside you? Point out in detail the cause of your misery, O worshipful lady !

The girl replied:

45. I am known by the name of Bhakti (Devotion). These two who are by name Jñāna (Spiritual Knowledge) and Vairāgya (Renunciation), are regarded as my sons. They have become aged and worn out due to the passage of time.

46. These girls, again, are the rivers Gaṅgā and others, gathered together in living forms for doing service to me. Yet happiness does not come to me, even though I am waited upon by celestial damsels (Apsarās).

47. Oh Sage (whose wealth is penance)! Anxiously and carefully listen to this story of mine. The story of my life is a long one. But please listen to it, and give me some consolation.

48. Such as I am, I was born in the Draviḍa land and grew up to maturity in Karṇāṭaka. At some places in Mahārāṣṭra I was respected, but after coming to Gujarat I became old and weak.

Special Note – Birth in Draviḍa : South India, particularly the region of Tamil Nadu, is credited with the origin of bhakti. The devotional hymns of the Ālvārs (Vishnu devotees) and Nāyanārs (Shiva devotees) flourished here.
Growth in Karnataka: The bhakti movement gained momentum in Karnataka with the rise of the Haridāsas (servants of Hari). They composed devotional songs in Kannada, further popularizing bhakti.
Decline in Gujarat: Bhakti gradually weakened in Gujarat due to various factors such as changing social and political conditions (invaders entering & destroying the spiritual practices of the region).

49. Subjugated to destruction by non-believers due to the arrival of the fearful age of Kali, and continuing in that state for a long time, I grew weak and developed sluggishness along with my two sons.

50. But after reaching Vṛndāvana, I have become rejuvenated, and endowed with enviable beauty. Thus I appear quite young with a lovely form.

51. But these two sons of mine who are suffering great agony, have slept due to fatigue. I however, propose to go to another place leaving this place.

52. I am pained at the weakness of my sons. Though I am their mother, why should I look young and my sons be old?

53. How did this unnatural inversion take place when we three have been staying together? It is natural that the mother should be old and the sons youthful.

54. My mind is overwhelmed with this miraculous change, and hence I am grief-stricken. Oh intelligent abode of Yoga! Kindly let me know what can be the cause of this.

Nārada said:

55. Oh sinless lady! I have perceived and understood all your plight through my insight born of spiritual knowledge. You need not be depressed in spirits. Lord Hari will bring bliss in your life.

Sūta said:

56. Having come to know the reality in a moment, Nārada, the great sage, spoke as follows.

Nārada said:

57. Listen attentively, O young lady! The present is the terrible age of Kali. Righteous conduct, the yogic way of life and austerities have been neglected completely under its influence.

58. People indulging in fraudulent and wicked deeds are acting like the demon Aghāsura. In this age, saintly people come to grief and suffer, and unrighteous people feel overjoyed. Only the person who maintains firmness (control of the senses) in this age is learned and wise.

59. Year after year this earth is gradually becoming a burden for Lord Śesa (the serpent-god). It is not worth looking at or (even) touching (with one’s feet). No sign of good luck is to be seen anywhere either.

60. Nobody even perceives you with your sons at present. Neglected by people who have become blinded with love for pleasures, you have become weak.

61. Due to contact with Vṛndāvana you have become young and fresh again. Deserving of praise therefore is Vrndāvana, where Bhakti dances with joy.

62. These two sons of yours, however, are not able to shake off their old age due to the lack of people having demand for them here. Their deep sleep here is believed to have been brought about by the partial gratification of their Self through their contact with the Lord (though their external body was weak, they had the Bliss of God within).

Bhakti asked:

63. Why was this sinful & impious Kali given an abode here by King Parīkṣit? Where did all the good things disappear with the beginning of Kali Yuga?

64. How is it that Śrī Hari who is noted for his grace, tolerates this unrighteousness of Kali? Be pleased to remove this doubt of mine. I feel happy when I hear your speech.

Nārada said:

65. As I am asked by you with so much affection, be pleased to listen, oh child. I shall explain to you everything and your nervousness (of the mind) will disappear, Oh blessed lady!

66. From the very day when Lord Śrī Kṛṣṇa (the Bestower of Liberation), left this earth and ascended to His own realm (Gōlōka), the age of Kali, which hinders all spiritual endeavours, set in.

67-68. When, during the course of the conquest of the world, Kali was seen (in a living form) by the king Parīkṣit as resorting to him for protection like a miserable person. The king who, like a black bee sucked (grasped) the essence of everything, thought within himself, “This (Kali) should not be killed by me”. (For) It is only in the Kali age that a person can attain that supreme fruit (Mokṣa) by merely chanting the name & glory of Śrī Kṛṣṇa, the fruit which is difficult to attain even when one practices austerities, Yoga or meditation.

69. Therefore perceiving the Kali age to be valuable in this one respect, though devoid of substance in all other senses, King Parīkṣit, with a view to securing the happiness (blessedness) of those born in Kali allowed the spirit of it to stay. 

70-71. The essence of all substances has now disappeared in every respect due to the practice of evil deeds. All substances on the earth stay bereft of their essence, like the husk devoid of seed-grains. The importance and efficacy of the story of the Bhāgavata have eroded away, as the story has been recited to all persons (irrespective of their devoutness) by Brāhmaṇas out of greed for obtaining food grains {the sacred story being treated as a commodity, rather than a spiritual practice}.

72. Even the returnees from the Raurava hell who perpetrate most terrible and heinous crimes and who are nonbelievers, have taken up their abode in places of pilgrimage; hence the value of sacred places is gone.

73. Even those whose mind is agitated with passion, anger, excessive greed and thirst for pleasure, have outwardly taken to an ascetic life, hence the value of askesis is gone.

74. The power of meditation has disappeared due to non-control of the mind, greed, hypocrisy, adoption of heresy and abstaining from the study of sacred books, the fruit of Dhyānayoga (the practice of meditation) has also disappeared.

75. The learned people indulge more in sexual intercourse with their partners like animals (and avoid the study of Vedic wisdom). They are very diligent in procreating children, and have become unskilled in achieving liberation (Mukti).

Special Note – While procreation, fulfilling of desires, societal duties are important aspects of marriage, the concept of a shared spiritual journey was also deeply embedded in the Vedic way of life. When the couple do not focus on their shared spiritual practices (Sadhana), then the foundation goal of their future (Mukti) is unattained. This leads to their downfall.

76. Devotion to Lord Viṣṇu, following the traditions of a particular sect, is nowhere to be seen. Hence the essence and efficacy of everything are completely lost everywhere.

77. This is the very nature of the (Kali) age. Nobody is to be blamed. Hence Lord Viṣṇu (of lotus eyes), though so close to us (as the Indwelling Lord antar-yāmin), forbears this.

Sūta said:

78. Being extremely surprised to hear this speech of Nārada, Bhakti again addressed the following words to him. Oh Śaunaka, please listen to them.

Śrī Bhakti said:

79. Oh heavenly sage! You are certainly blessed (by your saintliness). It is my sheer luck that you have come. The very sight of righteous persons is highly conducive to the attainment of all things in the world.

80. I bow to you, son of Brahmā, the recipient of all blessings, treasuring whose single teaching Prahlāḍa, the son of Kayādhū (his mother), transcended the deluding māyā power and through whose grace Dhruva (the son of Uttānapāda) attained to the eternal abode.

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Thus ends the first discourse entitled “The Meeting of Bhakti with Nārada” forming part of the
“Glory of Srimad Bhāgavata” in the Uttara-Khanda of the glorious Padma-Purāṇa.

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Read The Entire Chapter In A Paragraph Like Summarization : 

Śaunaka, a revered sage, approaches Sūta in Naimiṣāranya and requests him to reveal the most effective spiritual practice for liberation, particularly in the degraded age of Kali, when ignorance, materialism, and unrighteousness prevail. Sūta, acknowledging Śaunaka’s devotion, recounts the sacred discourse of the Śrīmad Bhāgavata, originally narrated by sage Śuka to King Parīkṣit, who, despite being cursed to die in seven days, attained liberation solely by listening to its teachings. The narrative highlights how even celestial beings valued the Bhāgavata more than nectar, recognizing it as a direct manifestation of the divine. The story then shifts to sage Nārada, who, upon traveling across the earth, observes the detrimental effects of Kali Yuga—truthfulness, purity, compassion, and righteousness have faded, greed and hypocrisy thrive, and even those who claim to be spiritual leaders are driven by material desires. He arrives at the banks of the Yamunā and finds Bhakti (personified devotion) appearing youthful and vibrant, yet sorrowful as her sons, Jñāna (spiritual knowledge) and Vairāgya (renunciation), have aged and become weak due to neglect. Bhakti laments that despite their inseparable bond, she remains youthful while they wither, symbolizing how devotion persists but is no longer accompanied by true knowledge and renunciation in Kali Yuga. Nārada explains that this degradation is a natural consequence of the times, where sacred teachings are commercialized, pilgrimage sites are defiled, and spiritual discipline is eroded. However, he reassures Bhakti that despite these shortcomings, Kali Yuga holds a unique advantage—liberation is easily attainable through devotion and the chanting of Kṛṣṇa’s name, a realization that led King Parīkṣit to permit Kali’s existence rather than destroy it. This conversation ultimately underscores the unparalleled power of the Bhāgavata Purāṇa as the supreme means of spiritual purification, granting liberation simply by being heard, read, or recited, making it the most potent remedy for the afflictions of Kali Yuga.

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Question & Answers For The Entire Chapter

1. Who is glorified as the one responsible for creation, sustenance, and destruction of the universe?
   
   • Śri Kṛṣṇa is glorified as the one responsible for creation, sustenance, and destruction of the universe.
     
2. What are the threefold agonies that Śri Kṛṣṇa puts an end to?
   
   • The threefold agonies are:
     1. Agony originating from one’s own body or mind.
     2. Agony inflicted by other creatures.
     3. Agony caused by natural calamities.
        
3. Who is Sage Śuka? Why did Sage Śuka renounce all actions even before the investiture of the sacred thread?
   
   • Sage Śuka is the son of Sage Vyāsa. Śuka renounced all actions because he was detached from worldly affairs and sought liberation from material existence from an early age.
     
4. How did the trees respond when Vyāsa called out to his son Śuka?
   
   • Since Śuka had merged his existence with all beings, the trees responded to Vyāsa when he called out to his son.
     
5. Who was Śaunaka, where did he request Sūta to narrate the stories of the Lord?
   
   • Śaunaka was a sage who was well-versed in the divine stories of the Lord. He requested Sūta to narrate the essence of the stories that would act as nectar for the ears. It was narrated in the forest called Naimiṣāraṇya.
     
6. What qualities does Śaunaka attribute to Sūta’s knowledge?
   
   • Śaunaka describes Sūta’s knowledge as being as splendid as millions of suns, capable of dispelling ignorance.
     
7. According to Śaunaka, how can the power of discrimination be enhanced?
   
   • The power of discrimination can be enhanced through devotion, spiritual knowledge, and renunciation.
     
8. What does Śaunaka describe as the royal road to purification in the age of Kali?
   
   • Śaunaka states that in the age of Kali, humans are afflicted by demonic tendencies and impurities. The royal road to purification is devotion to Lord Viṣṇu.
     
9. How does Śaunaka compare a worthy teacher to a philosopher’s stone (Cintāmaṇi) and a wish-yielding tree (Kalpavṛkṣa)?
   
   • A philosopher’s stone and a wish-yielding tree grant material wealth and worldly pleasures, but a worthy teacher can grant the ultimate liberation (Vaikuṇṭha), which even yogis find difficult to attain.
     
10. What did Sūta promise to disclose to Śaunaka after deep contemplation?

• Sūta promised to disclose the essence of all philosophies, which would dispel the fear of transmigration and increase devotion to Śri Kṛṣṇa.

11. Who expounded the Śrīmad Bhāgavata in the Kali age, and for what purpose?

• The sage Śuka expounded the Śrīmad Bhāgavata in the Kali age to completely destroy the fear of being caught in the cycle of birth and death (Saṃsāra).

12. Why is hearing the Śrīmad Bhāgavata considered a rare opportunity?

• Hearing the Śrīmad Bhāgavata is considered rare because it is granted only to those who have accumulated virtue from past lives.

13. What did the gods offer to Śuka in exchange for his discourse on the Bhāgavata?

• The gods offered Śuka a jar full of nectar in exchange for the nectar of his discourse on Śrīmad Bhāgavata.

14. Why did Śuka reject the offer of nectar from the gods?

• Śuka rejected the offer because he knew that the gods were not true devotees of the Lord and that the sanctity of the Bhāgavata was far greater than any ordinary nectar.

15. What realization did Brahmā have after witnessing King Parīkṣit’s liberation through hearing the Bhāgavata?

• Brahmā realized that among all paths to liberation, listening to the Bhāgavata was the most powerful and effective.

16. How did the sages react to the weight comparison between different paths to Mokṣa?

• The sages were astonished when Brahmā found that listening to the Bhāgavata outweighed all other means of attaining Mokṣa.

17. What is the significance of the Śrīmad Bhāgavata in the age of Kali, according to the sages?

• The sages considered Śrīmad Bhāgavata to be an embodiment of the Lord, capable of granting speedy access to Vaikuṇṭha just by being read or heard.

18. What procedure was prescribed to Nārada by the sages Sanaka and others regarding listening to the Bhāgavata?

• The sages prescribed that listening to the Bhāgavata within the duration of one week (Saptāha) would definitely confer liberation.

19. Why is listening to the Bhāgavata within a week considered a means to liberation?

• It is believed that listening to the Bhāgavata in a week destroys sins, purifies the mind, and grants liberation from the cycle of birth and death.

20. How did Nārada come to know about the importance of the Bhāgavata despite his relation with Brahmā?

• Although Nārada had access to divine knowledge through Brahmā, the detailed procedure of listening to the Bhāgavata for liberation was explained to him by the sages Sanaka and others.

21. Why did Śaunaka ask about Nārada’s interest in hearing the procedure of listening to Śrīmad Bhāgavata?

• Śaunaka was curious because Nārada, being above worldly attachments and always traveling, developed an interest in the Bhāgavata and met the sages Sanaka and his brothers.

22. Where did Sanaka and his three brothers meet Nārada?

• They met Nārada at Badarikāśrama when they had arrived for Satsaṅga (fellowship with saints).

23. What did the sages Sanaka and others ask Nārada upon seeing him?

• They asked Nārada why he looked worried and sorrowful, which was unusual for a renounced saint like him.

24. What did Nārada say about his travels and his reason for sorrow?

• Nārada explained that he had traveled to many holy places but did not find joy anywhere, as the earth was completely under the influence of Kali Yuga, leading to widespread unrighteousness.

25. What qualities did Nārada observe were disappearing in Kali Yuga?

• He observed that truthfulness, austerities, purity, compassion, and liberality were no longer present.

26. What changes did Nārada notice in society due to Kali Yuga?

• He noticed that people were greedy, deceitful, and focused only on material gain, and that religious institutions had been corrupted or destroyed.

27. What did Nārada observe regarding the spiritual state of people in Kali Yuga?

• He saw that there were no true yogis, enlightened beings, or righteous people practicing sincere devotion.

28. What did Nārada witness on the banks of the Yamunā?

• He saw a young woman in distress, nursing two old men who were unconscious, while she was surrounded by many women.

29. How did the young woman react when Nārada approached her?

• She rose in agitation, pleaded for help, and hoped that Nārada’s presence would bring relief to her suffering.

30. Who was the young woman, and who were the two old men?

• The young woman was Bhakti (Devotion), and the two old men were her sons, Jñāna (Spiritual Knowledge) and Vairāgya (Renunciation).

31. Why were Jñāna and Vairāgya in a weak and unconscious state?

• Due to the influence of Kali Yuga, they had become aged, weak, and inactive, even though their mother Bhakti remained young.

32. Who were the women serving Bhakti?

• They were the sacred rivers like Gaṅgā, personified in living forms, waiting upon her.

33. What was Bhakti’s life journey across different regions?

• Bhakti was born in the Draviḍa region, matured in Karṇāṭaka, was respected in Mahārāṣṭra, and became weak in Gujarat.

34. Why did Bhakti consider leaving the place despite her rejuvenation in Vṛndāvana?

• She was distressed that her sons remained weak while she was youthful, which seemed unnatural and unjust to her.

35. What mystery troubled Bhakti the most?

• She was perplexed as to why she, the mother, remained young while her sons had become old and weak, which was contrary to nature.

36. What did Bhakti request from Nārada?

• She asked him to explain the reason behind the unnatural condition of her sons and to help her restore them to their proper state.

37. What assurance did Nārada give to Bhakti regarding her plight?

• Nārada assured Bhakti that Lord Hari would bring bliss into her life and that she need not be depressed.

38. What did Nārada explain about the current state of Kali Yuga?

• He explained that righteousness, yogic discipline, and austerities had been completely neglected, leading to the downfall of spirituality.

39. How did Nārada describe the behavior of people in Kali Yuga?

• He compared them to the demon Aghāsura, saying they indulged in wicked deeds, causing righteous people to suffer while the unrighteous prospered.

40. What did Nārada observe about the condition of the earth in Kali Yuga?

• He said that the earth had become a burden for Lord Śeṣa (the serpent-god) and was no longer a place of good fortune.

41. Why did Nārada say that people neglected Bhakti and her sons?

• He explained that people, blinded by material pleasures, had lost interest in Bhakti (devotion) and her sons, Jñāna (knowledge) and Vairāgya (renunciation).

42. Why had Bhakti regained her youth in Vṛndāvana while her sons remained weak?

• Bhakti was rejuvenated because Vṛndāvana is a sacred place where devotion flourishes, but Jñāna and Vairāgya remained weak due to lack of demand for them in society.

43. Why did Bhakti question King Parīkṣit’s decision to allow Kali to remain?

• She wondered why a sinful and impious force like Kali was given a place and where all the good values had disappeared.

44. How did Nārada explain King Parīkṣit’s reasoning for allowing Kali to stay?

• Parīkṣit saw that despite its faults, Kali Yuga provided the easiest path to liberation—simply chanting Śrī Kṛṣṇa’s name, which was not as easy to attain even through severe austerities in other ages.

45. What effect did the arrival of Kali Yuga have on the essence of all things?

• The essence of everything disappeared due to evil practices, and spiritual knowledge was commercialized for material gain.

46. How did the presence of sinful people affect places of pilgrimage?

• The value of pilgrimage sites was lost because even the worst sinners, instead of reforming, started residing there.

47. Why did Nārada say the power of meditation had disappeared?

• Due to lack of self-control, greed, hypocrisy, and ignorance of sacred texts, the true benefits of meditation were lost.

48. What did Nārada say about learned people in Kali Yuga?

• He observed that they were more focused on indulging in material pleasures rather than seeking spiritual wisdom or liberation.

49. Why did Nārada say no one should be blamed for the effects of Kali Yuga?

• He explained that this is simply the nature of the age, and even Lord Viṣṇu tolerates it because it is part of the divine plan.

50. How did Bhakti react to Nārada’s words?

• She expressed deep gratitude, acknowledging that the presence of saintly people like him was a great blessing and conducive to spiritual upliftment.

51.Who are Prahlāda and Dhruva, and how are they connected to Nārada?

• Prahlāda and Dhruva are devotees who attained great spiritual heights through Nārada’s teachings and guidance.

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Sanskrit Verses
Chapter 1 – A Dialogue between Nārada and Bhakti (in a living form)

श्रीमद्भागवतमाहात्म्यम्
Śrīmadbhāgavatamāhātmyam

अथ प्रथमोऽध्यायः
Atha prathamo’dhyāyaḥ

नारदसनकादिसमागमः नारदकर्तृकं भक्तिज्ञानवैराग्य वृत्तान्तनिवेदनं च ।
Nāradasanakādisamāgamaḥ nāradakartṛkaṃ bhaktijñānavairāgya vṛttāntanivedanaṃ ca |

सच्चिदानन्दरूपाय विश्वोत्पत्त्यादिहेतवे ।
तापत्रयविनाशाय श्रीकृष्णाय वयं नुमः ॥ १ ॥
saccidānandarūpāya viśvotpattyādihetave |
tāpatrayavināśāya śrīkṛṣṇāya vayaṃ numaḥ || 1 ||

यं प्रव्रजन्तमनुपेत्यमपेतकृत्यं ।
द्वैपायनो विरहकातर आजुहाव ।
पुत्रेति तन्मयतया तरवोऽभिनेदुः ।
तं सर्वभूतहृदयं मुनिमानतोऽस्मि ॥ २ ॥
yaṃ pravrajantamanupetyamapetakṛtyaṃ |
dvaipāyano virahakātara ājuhāva |
putreti tanmayatayā taravo’bhineduḥ |
taṃ sarvabhūtahṛdayaṃ munimānato’smi || 2 ||

नैमिषे सूतं आसीनं अभिवाद्य महामतिम् ।
कथामृत रसास्वाद कुशलः शौनकोऽब्रवीत् ॥ ३ ॥
naimiṣe sūtaṃ āsīnaṃ abhivādya mahāmatim |
kathāmṛta rasāsvāda kuśalaḥ śaunako’bravīt || 3 ||

शौनक उवाच ।
अज्ञानध्वान्तविध्वंस कोटिसूर्यसमप्रभ ।
सूताख्याहि कथासारं मम कर्णरसायनम् ॥ ४ ॥
śaunaka uvāca |
ajñānadhvāntavidhvaṃsa koṭisūryasamaprabha |
sūtākhyāhi kathāsāraṃ mama karṇarasāyanam || 4 ||

भक्तिज्ञानविरागाप्तो विवेको वर्धते महान् ।
मायामोहनिरासश्च वैष्णवैः क्रियते कथम् ॥ ५ ॥
bhaktijñānavirāgāpto viveko vardhate mahān |
māyāmohanirāsaśca vaiṣṇavaiḥ kriyate katham || 5 ||

इह घोरे कलौ प्रायो जीवश्चासुरतां गतः ।
क्लेशाक्रान्तस्य तस्यैव शोधने किं परायणम् ॥ ६ ॥
iha ghore kalau prāyo jīvaścāsuratāṃ gataḥ |
kleśākrāntasya tasyaiva śodhane kiṃ parāyaṇam || 6 ||

श्रेयसां यद् भवेत् श्रेयः पावनानां च पावनम् ।
कृष्णप्राप्तिकरं शश्वत् साधनं तद्वदाधुना ॥ ७ ॥
śreyasāṃ yad bhavet śreyaḥ pāvanānāṃ ca pāvanam |
kṛṣṇaprāptikaraṃ śaśvat sādhanaṃ tadvadādhunā || 7 ||

चिन्तामणिर्लोकसुखं सुरद्रुः स्वर्गसंपदम् ।
प्रयच्छति गुरुः प्रीतो वैकुण्ठं योगिदुर्लभम् ॥ ८ ॥
cintāmaṇirlokasukhaṃ suradruḥ svargasaṃpadam |
prayacchati guruḥ prīto vaikuṇṭhaṃ yogidurlabham || 8 ||

सूत उवाच ।
प्रीतिः शौनक चित्ते ते ह्यतो वच्मि विचार्य च ।
सर्वसिद्धान्त निष्पन्नं संसरभयनाशनम् ॥ ९ ॥
sūta uvāca |
prītiḥ śaunaka citte te hyato vacmi vicārya ca |
sarvasiddhānta niṣpannaṃ saṃsarabhayanāśanam || 9 ||

भक्त्योघवर्धनं यच्च कृष्णसंतोषहेतुकम् ।
तदहं तेऽभिधास्यामि सावधानतया श्रृणु ॥ १० ॥
bhaktyoghavardhanaṃ yacca kṛṣṇasaṃtoṣahetukam |
tadahaṃ te’bhidhāsyāmi sāvadhānatayā śrṛṇu || 10 ||

कालव्यालमुखाग्रास त्रासनिर्णाशहेतवे ।
श्रीमद्भागवतं शास्त्रं कलौ कीरेण भाषितम् ॥ ११ ॥
kālavyālamukhāgrāsa trāsanirṇāśahetave |
śrīmadbhāgavataṃ śāstraṃ kalau kīreṇa bhāṣitam || 11 ||

एतस्माद् अपरं किंचिद् मनःशुद्ध्यै न विद्यते ।
जन्मान्तरे भवेत् पुण्यं तदा भागवतं लभेत् ॥ १२ ॥
etasmād aparaṃ kiṃcid manaḥśuddhyai na vidyate |
janmāntare bhavet puṇyaṃ tadā bhāgavataṃ labhet || 12 ||

परीक्षिते कथां वक्तुं सभायां संस्थिते शुके ।
सुधाकुंभं गृहीत्वैव देवास्तत्र समागमन् ॥ १३ ॥
parīkṣite kathāṃ vaktuṃ sabhāyāṃ saṃsthite śuke |
sudhākuṃbhaṃ gṛhītvaiva devāstatra samāgaman || 13 ||

शुकं नत्वावदन् सर्वे स्वकार्यकुशलाः सुराः ।
कथासुधां प्रयच्छस्व गृहीत्वैव सुधां इमाम् ॥ १४ ॥
śukaṃ natvāvadan sarve svakāryakuśalāḥ surāḥ |
kathāsudhāṃ prayacchasva gṛhītvaiva sudhāṃ imām || 14 ||

एवं विनिमये जाते सुधा राज्ञा प्रपीयताम् ।
प्रपास्यामो वयं सर्वे श्रीमद्भागवतामृतम् ॥ १५ ॥
evaṃ vinimaye jāte sudhā rājñā prapīyatām |
prapāsyāmo vayaṃ sarve śrīmadbhāgavatāmṛtam || 15 ||

क्व सुधा क्व कथा लोके क्व काचः क्व मणिर्महान् ।
ब्रह्मरातो विचार्यैवं तदा देवाञ्जहास ह ॥ १६ ॥
kva sudhā kva kathā loke kva kācaḥ kva maṇirmahān |
brahmarāto vicāryaivaṃ tadā devāñjahāsa ha || 16 ||

अभक्तान् तांश्च विज्ञाय न ददौ स कथामृतम् ।
श्रीमद्भागवती वार्ता सुराणां अपि दुर्लभा ॥ १७ ॥
abhaktān tāṃśca vijñāya na dadau sa kathāmṛtam |
śrīmadbhāgavatī vārtā surāṇāṃ api durlabhā || 17 ||

राज्ञो मोक्षं तथा वीक्ष्य पुरा धातापि विस्मितः ।
सत्यलोक तुलां बद्ध्वा तोलयत् साधनान्यजः ॥ १८ ॥
rājño mokṣaṃ tathā vīkṣya purā dhātāpi vismitaḥ |
satyaloka tulāṃ baddhvā tolayat sādhanānyajaḥ || 18 ||

लघून्यन्यानि जातानि गौरवेण इदं महत् ।
तदा ऋषिगणाः सर्वे विस्मयं परमं ययुः ॥ १९ ॥
laghūnyanyāni jātāni gauraveṇa idaṃ mahat |
tadā ṛṣigaṇāḥ sarve vismayaṃ paramaṃ yayuḥ || 19 ||

मेनिरे भगवद्रूपं शास्त्रं भागवतं कलौ ।
पठनात् श्रवणात् सद्यो वैकुण्ठफलदायकम् ॥ २० ॥
menire bhagavadrūpaṃ śāstraṃ bhāgavataṃ kalau |
paṭhanāt śravaṇāt sadyo vaikuṇṭhaphaladāyakam || 20 ||

सप्ताहेन श्रुतं चैतत् सर्वथा मुक्तिदायकम् ।
सनकाद्यैः पुरा प्रोक्तं नारदाय दयापरैः ॥ २१ ॥
saptāhena śrutaṃ caitat sarvathā muktidāyakam |
sanakādyaiḥ purā proktaṃ nāradāya dayāparaiḥ || 21 ||

यद्यपि ब्रह्मसंबंधात् श्रुतमेतत् सुरर्षिणा ।
सप्ताहश्रवणविधिः कुमारैस्तस्य भाषितः ॥ २२ ॥
yadyapi brahmasaṃbaṃdhāt śrutametat surarṣiṇā |
saptāhaśravaṇavidhiḥ kumāraistasya bhāṣitaḥ || 22 ||

शौनक उवाच ।
लोकविग्रहमुक्तस्य नारदस्यास्थिरस्य च ।
विधिश्रवे कुतः प्रीतिः संयोगः कुत्र तैः सह ॥ २३ ॥
śaunaka uvāca |
lokavigrahamuktasya nāradasyāsthirasya ca |
vidhiśrave kutaḥ prītiḥ saṃyogaḥ kutra taiḥ saha || 23 ||

सूत उवाच ।
अत्र ते कीर्तयिष्यामि भक्तियुक्तं कथानकम् ।
शुकेन मम यत्प्रोक्तं रहः शिष्यं विचार्य च ॥ २४ ॥
sūta uvāca |
atra te kīrtayiṣyāmi bhaktiyuktaṃ kathānakam |
śukena mama yatproktaṃ rahaḥ śiṣyaṃ vicārya ca || 24 ||

एकदा हि विशालायां चत्वार ऋषयोऽमलाः ।
सत्सङ्गार्थं समायाता ददृशुस्तत्र नारदम् ॥ २५ ॥
ekadā hi viśālāyāṃ catvāra ṛṣayo’malāḥ |
satsaṅgārthaṃ samāyātā dadṛśustatra nāradam || 25 ||

कुमाराः ऊचुः ।
कथं ब्रह्मन् दीनमुखं कुतश्चिन्तातुरो भवान् ।
त्वरितं गम्यते कुत्र कुतश्चागमनं तव ॥ २६ ॥
kumārāḥ ūcuḥ |
kathaṃ brahman dīnamukhaṃ kutaścintāturo bhavān |
tvaritaṃ gamyate kutra kutaścāgamanaṃ tava || 26 ||

इदानीं शून्यचित्तोऽसि गतवित्तो यथा जनः ।
तवेदं मुक्तसङ्गस्य नोचितं वद कारणम् ॥ २७ ॥
idānīṃ śūnyacitto’si gatavitto yathā janaḥ |
tavedaṃ muktasaṅgasya nocitaṃ vada kāraṇam || 27 ||

नारद उवाच ।
अहं तु पृथिवीं यातो ज्ञात्वा सर्वोत्तममिति ।
पुष्करं च प्रयागं च काशीं गोदावरीं तथा ॥ २८ ॥
nārada uvāca |
ahaṃ tu pṛthivīṃ yāto jñātvā sarvottamamiti |
puṣkaraṃ ca prayāgaṃ ca kāśīṃ godāvarīṃ tathā || 28 ||

हरिक्षेत्रं कुरुक्षेत्रं श्रीरङ्गं सेतुबन्धनम् ।
एवमादिषु तीर्थेषु भ्रममाण इतस्ततः ॥ २९ ॥
harikṣetraṃ kurukṣetraṃ śrīraṅgaṃ setubandhanam |
evamādiṣu tīrtheṣu bhramamāṇa itastataḥ || 29 ||

नापश्यं कुत्रचित् शर्म मनस्संतोषकारकम् ।
कलिनाधर्ममित्रेण धरेयं बाधिताधुना ॥ ३० ॥
nāpaśyaṃ kutracit śarma manassaṃtoṣakārakam |
kalinādharmamitreṇa dhareyaṃ bādhitādhunā || 30 ||

सत्यं नास्ति तपः शौचं दया दानं न विद्यते ।
उदरंभरिणो जीवा वराकाः कूटभाषिणः ॥ ३१ ॥
satyaṃ nāsti tapaḥ śaucaṃ dayā dānaṃ na vidyate |
udaraṃbhariṇo jīvā varākāḥ kūṭabhāṣiṇaḥ || 31 ||

मन्दाः सुमन्दमतयो मन्दभाग्या हि उपद्रुताः ।
पाखण्डनिरताः संतो विरक्ताः सपरिग्रहाः ॥ ३२ ॥
mandāḥ sumandamatayo mandabhāgyā hi upadrutāḥ |
pākhaṇḍaniratāḥ saṃto viraktāḥ saparigrahāḥ || 32 ||

तरुणीप्रभुता गेहे श्यालको बुद्धिदायकः ।
कन्याविक्रयिणो लोभाद् दंपतीनां च कल्कनम् ॥ ३३ ॥
taruṇīprabhutā gehe śyālako buddhidāyakaḥ |
kanyāvikrayiṇo lobhād daṃpatīnāṃ ca kalkanam || 33 ||

आश्रमा यवनै रुद्धाः तीर्थानि सरितस्तथा ।
देवतायतनान्यत्र दुष्टैः नष्टानि भूरिशः ॥ ३४ ॥
āśramā yavanai ruddhāḥ tīrthāni saritastathā |
devatāyatanānyatra duṣṭaiḥ naṣṭāni bhūriśaḥ || 34 ||

न योगी नैव सिद्धो वा न ज्ञानी सत्क्रियो नरः ।
कलिदावानलेनाद्य साधनं भस्मतां गतम् ॥ ३५ ॥
na yogī naiva siddho vā na jñānī satkriyo naraḥ |
kalidāvānalenādya sādhanaṃ bhasmatāṃ gatam || 35 ||

अट्टशूला जनपदाः शिवशूला द्विजातयः ।
कामिन्यः केशशूलिन्यः संभवन्ति कलौ इह ॥ ३६ ॥
aṭṭaśūlā janapadāḥ śivaśūlā dvijātayaḥ |
kāminyaḥ keśaśūlinyaḥ saṃbhavanti kalau iha || 36 ||

एवं पश्यन् कलेर्दोषान् पर्यटन् अवनीं अहम् ।
यामुनं तटमापन्नो यत्र लीला हरेरभूत् ॥ ३७ ॥
evaṃ paśyan kalerdoṣān paryaṭan avanīṃ aham |
yāmunaṃ taṭamāpanno yatra līlā harerabhūt || 37 ||

तत्राश्चर्यं मया दृष्टं श्रूयतां तन्मुनीश्वराः ।
एका तु तरुणी तत्र निषण्णा खिन्नमानसा ॥ ३८ ॥
tatrāścaryaṃ mayā dṛṣṭaṃ śrūyatāṃ tanmunīśvarāḥ |
ekā tu taruṇī tatra niṣaṇṇā khinnamānasā || 38 ||

वृद्धौ द्वौ पतितौ पार्श्वे निःश्वसन्तौ अचेतनौ ।
शुश्रूषन्ती प्रबोधन्ती रुदती च तयोः पुरः ॥ ३९ ॥
vṛddhau dvau patitau pārśve niḥśvasantau acetanau |
śuśrūṣantī prabodhantī rudatī ca tayoḥ puraḥ || 39 ||

दशदिक्षु निरीक्षन्ती रक्षितारं निजं वपुः ।
वीज्यमाना शतस्त्रीभिः बोध्यमाना मुहुर्मुहुः ॥ ४० ॥
daśadikṣu nirīkṣantī rakṣitāraṃ nijaṃ vapuḥ |
vījyamānā śatastrībhiḥ bodhyamānā muhurmuhuḥ || 40 ||

दृष्ट्वा दुराद् गतः सोऽहं कौतुकेन तदन्तिकम् ।
मां दृष्ट्वा चोत्थिता बाला विह्वला चाब्रवीद् वचः ॥ ४१ ॥
dṛṣṭvā durād gataḥ so’haṃ kautukena tadantikam |
māṃ dṛṣṭvā cotthitā bālā vihvalā cābravīd vacaḥ || 41 ||

बालोवाच ।
भो भोः साधो क्षणं तिष्ठ मच्चिन्तामपि नाशय ।
दर्शनं तव लोकस्य सर्वथाघहरं परम् ॥ ४२ ॥
bālovāca |
bho bhoḥ sādho kṣaṇaṃ tiṣṭha maccintāmapi nāśaya |
darśanaṃ tava lokasya sarvathāghaharaṃ param || 42 ||

बहुधा तव वाक्येन दुःखशान्तिर्भविष्यति ।
यदा भाग्यं भवेद् भूरि भवतो दर्शनं तदा ॥ ४३ ॥
bahudhā tava vākyena duḥkhaśāntirbhaviṣyati |
yadā bhāgyaṃ bhaved bhūri bhavato darśanaṃ tadā || 43 ||

नारद उवाच ।
कासि त्वं कौ इमौ चेमा नार्यः काः पद्मलोचनाः ।
वद देवि सविस्तारं स्वस्य दुःखस्य कारणम् ॥ ४४ ॥
nārada uvāca |
kāsi tvaṃ kau imau cemā nāryaḥ kāḥ padmalocanāḥ |
vada devi savistāraṃ svasya duḥkhasya kāraṇam || 44 ||

बालोवाच ।
अहं भक्तिरिति ख्याता इमौ मे तनयौ मतौ ।
ज्ञानवैराग्य नामानौ कालयोगेन जर्जरौ ॥ ४५ ॥
bālovāca |
ahaṃ bhaktiriti khyātā imau me tanayau matau |
jñānavairāgya nāmānau kālayogena jarjarau || 45 ||

गङ्गाद्या स्मरितश्चेमा मत्सेवार्थं समागताः ।
तथापि न च मे श्रेयः सेवितायाः सुरैरपि ॥ ४६ ॥
gaṅgādyā smaritaścemā matsevārthaṃ samāgatāḥ |
tathāpi na ca me śreyaḥ sevitāyāḥ surairapi || 46 ||

इदानीं श्रुणु मद्वार्तां सचित्तस्त्वं तपोधन ।
वार्ता मे वितताप्यस्ति तां श्रुत्वा सुखमावह ॥ ४७ ॥
idānīṃ śruṇu madvārtāṃ sacittastvaṃ tapodhana |
vārtā me vitatāpyasti tāṃ śrutvā sukhamāvaha || 47 ||

उत्पन्ना द्रविडे साहं वृद्धिं कर्नाटके गता ।
क्वचित् क्वचित् महाराष्ट्रे गुर्जरे जीर्णतां गता ॥ ४८ ॥
utpannā draviḍe sāhaṃ vṛddhiṃ karnāṭake gatā |
kvacit kvacit mahārāṣṭre gurjare jīrṇatāṃ gatā || 48 ||

तत्र घोर कलेर्योगात् पाखण्डैः खण्डिताङ्गका ।
दुर्बलाहं चिरं याता पुत्राभ्यां सह मन्दताम् ॥ ४९ ॥
tatra ghora kaleryogāt pākhaṇḍaiḥ khaṇḍitāṅgakā |
durbalāhaṃ ciraṃ yātā putrābhyāṃ saha mandatām || 49 ||

वृन्दावनं पुनः प्राप्य नवीनेव सुरूपिणी ।
जाताहं उवती सम्यक् श्रेष्ठरूपा तु सांप्रतम् ॥ ५० ॥
vṛndāvanaṃ punaḥ prāpya navīneva surūpiṇī |
jātāhaṃ uvatī samyak śreṣṭharūpā tu sāṃpratam || 50 ||

इमौ तु शयितौ अत्र सुतौ मे क्लिश्यतः श्रमात् ।
इदं स्थानं परित्यज्य विदेशं गम्यते मया ॥ ५१ ॥
imau tu śayitau atra sutau me kliśyataḥ śramāt |
idaṃ sthānaṃ parityajya videśaṃ gamyate mayā || 51 ||

जरठत्वं समायातौ तेन दुःखेन दुःखिता ।
साहं तु तरुणी कस्मात् सुतौ वृद्धौ इमौ कुतः ॥ ५२ ॥
jaraṭhatvaṃ samāyātau tena duḥkhena duḥkhitā |
sāhaṃ tu taruṇī kasmāt sutau vṛddhau imau kutaḥ || 52 ||

त्रयाणां सहचारित्वात् वैपरीत्यं कुतः स्थितम् ।
घटते जरठा माता तरुणौ तनयौ इति ॥ ५३ ॥
trayāṇāṃ sahacāritvāt vaiparītyaṃ kutaḥ sthitam |
ghaṭate jaraṭhā mātā taruṇau tanayau iti || 53 ||

अतः शोचामि चात्मानं विस्मयाविष्टमानसा ।
वद योगनिधे धीमन् कारणं चात्र किं भवेत् ॥ ५४ ॥
ataḥ śocāmi cātmānaṃ vismayāviṣṭamānasā |
vada yoganidhe dhīman kāraṇaṃ cātra kiṃ bhavet || 54 ||

नारद उवाच ।
ज्ञानेनात्मनि पश्यामि सर्वं एतत् तवानघे ।
न विषादः त्वया कार्यो हरिः शं ते करिष्यति ॥ ५५ ॥
nārada uvāca |
jñānenātmani paśyāmi sarvaṃ etat tavānaghe |
na viṣādaḥ tvayā kāryo hariḥ śaṃ te kariṣyati || 55 ||

सूत उवाच ।
क्षणमात्रेण तज्ज्ञात्वा वाक्यं ऊचे मुनीश्वरः ॥ ५६ ॥
sūta uvāca |
kṣaṇamātreṇa tajjñātvā vākyaṃ ūce munīśvaraḥ || 56 ||

नारद उवाच ।
श्रुणुष्ववहिता बाले योगोऽयं दारुणा कलिः ।
तेन लुप्तः सदाचारो योगमार्गः तपांसि च ॥ ५७ ॥
nārada uvāca |
śruṇuṣvavahitā bāle yogo’yaṃ dāruṇā kaliḥ |
tena luptaḥ sadācāro yogamārgaḥ tapāṃsi ca || 57 ||

जना अघासुरायन्ते शाठ्यदुष्कर्मकारिणः ।
इह सन्तो विषीदन्ति प्रहृष्यन्ति हि असाधवः ।
धत्ते धैर्यं तु यो धीमान् स धीरः पण्डितोऽथवा ॥ ५८ ॥
janā aghāsurāyante śāṭhyaduṣkarmakāriṇaḥ |
iha santo viṣīdanti prahṛṣyanti hi asādhavaḥ |
dhatte dhairyaṃ tu yo dhīmān sa dhīraḥ paṇḍito’thavā || 58 ||

अस्पृश्यान् अवलोक्येयं शेषभारकरी धरा ।
वर्षे वर्षे क्रमात् जाता मंगलं नापि दृश्यते ॥ ५९ ॥
aspṛśyān avalokyeyaṃ śeṣabhārakarī dharā |
varṣe varṣe kramāt jātā maṃgalaṃ nāpi dṛśyate || 59 ||

न त्वामपि सुतैः साकं कोऽपि पश्यति सांप्रतम् ।
उपेक्षितानुरागान्धैः जर्जरत्वेन संस्थिता ॥ ६० ॥
na tvāmapi sutaiḥ sākaṃ ko’pi paśyati sāṃpratam |
upekṣitānurāgāndhaiḥ jarjaratvena saṃsthitā || 60 ||

वृन्दावनस्य संयोगात् पुनस्त्वं तरुणी नवा ।
धन्यं वृन्दावनं तेन भक्तिः नृत्यति यत्र च ॥ ६१ ॥
vṛndāvanasya saṃyogāt punastvaṃ taruṇī navā |
dhanyaṃ vṛndāvanaṃ tena bhaktiḥ nṛtyati yatra ca || 61 ||

अत्रेमौ ग्राहकाभावात् न जरामपि मुञ्चतः ।
किञ्चित् आत्मसुखेनेह प्रसुप्तिः मन्यतेऽनयोः ॥ ६२ ॥
atremau grāhakābhāvāt na jarāmapi muñcataḥ |
kiñcit ātmasukheneha prasuptiḥ manyate’nayoḥ || 62 ||

भक्तिरुवाच ।
कथं परीक्षिता राज्ञा स्थापितो ह्यशुचिः कलिः ।
प्रवृत्ते तु कलौ सर्वसारः कुत्र गतो महान् ॥ ६३ ॥
bhaktiruvāca |
kathaṃ parīkṣitā rājñā sthāpito hyaśuciḥ kaliḥ |
pravṛtte tu kalau sarvasāraḥ kutra gato mahān || 63 ||

करुणापरेण हरिणापि अधर्म कथमीक्ष्यते ।
इमं मे संशयं छिन्धि त्वद्वाचा सुखितास्म्यहम् ॥ ६४ ॥
karuṇāpareṇa hariṇāpi adharma kathamīkṣyate |
imaṃ me saṃśayaṃ chindhi tvadvācā sukhitāsmyaham || 64 ||

नारद उवाच ।
यदि पृष्टस्त्वया बाले प्रेमतः श्रवणं कुरु ।
सर्वं वक्ष्यामि ते भद्रे कश्मलं ते गमिष्यति ॥ ६५ ॥
nārada uvāca |
yadi pṛṣṭastvayā bāle premataḥ śravaṇaṃ kuru |
sarvaṃ vakṣyāmi te bhadre kaśmalaṃ te gamiṣyati || 65 ||

यदा मुकुन्दो भगवान् क्ष्मां त्यक्त्वा स्वपदं गतः ।
तद्दिनात् कलिरायातः सर्वसाधनबाधकः ॥ ६६ ॥
yadā mukundo bhagavān kṣmāṃ tyaktvā svapadaṃ gataḥ |
taddināt kalirāyātaḥ sarvasādhanabādhakaḥ || 66 ||

दृष्टो दिग्विजये राज्ञा दीनवत् शरणं गतः ।
न मया मारणीयोऽयं सारंग इव सरभुक् ॥ ६७ ॥
dṛṣṭo digvijaye rājñā dīnavat śaraṇaṃ gataḥ |
na mayā māraṇīyo’yaṃ sāraṃga iva sarabhuk || 67 ||

यत्फलं नास्ति तपसा न योगेन समाधिना ।
तत्फलं लभते सम्यक् कलौ केशवकीर्तनात् ॥ ६८ ॥
yatphalaṃ nāsti tapasā na yogena samādhinā |
tatphalaṃ labhate samyak kalau keśavakīrtanāt || 68 ||

एकाकारं कलिं दृष्ट्वा सारवत्सारनीरसम् ।
विष्णुरातः स्थापितवान् कलिजानां सुखाय च ॥ ६९ ॥
ekākāraṃ kaliṃ dṛṣṭvā sāravatsāranīrasam |
viṣṇurātaḥ sthāpitavān kalijānāṃ sukhāya ca || 69 ||

कुकर्माचरनात्सारः सर्वतो निर्गतोऽधुना ।
पदार्थाः संस्थिता भूमौ बीजहीनास्तुषा यथा ॥ ७० ॥
kukarmācaranātsāraḥ sarvato nirgato’dhunā |
padārthāḥ saṃsthitā bhūmau bījahīnāstuṣā yathā || 70 ||

विप्रैर्भागवती वार्ता गेहे गेहे जने जने ।
कारिता कणलोभेन कथासारस्ततो गतः ॥ ७१ ॥
viprairbhāgavatī vārtā gehe gehe jane jane |
kāritā kaṇalobhena kathāsārastato gataḥ || 71 ||

अत्युग्रभूरिकर्माणो नास्तिका रौरवा जनाः ।
तेऽपि तिष्ठन्ति तीर्थेषु तीर्थसारस्ततो गतः ॥ ७२ ॥
atyugrabhūrikarmāṇo nāstikā rauravā janāḥ |
te’pi tiṣṭhanti tīrtheṣu tīrthasārastato gataḥ || 72 ||

कामक्रोध महालोभ तृष्णाव्याकुलचेतसः ।
तेऽपि तिष्ठन्ति तपसि तपःसारस्ततो गतः ॥ ७३ ॥
kāmakrodha mahālobha tṛṣṇāvyākulacetasaḥ |
te’pi tiṣṭhanti tapasi tapaḥsārastato gataḥ || 73 ||

मनसश्चाजयात् लोभाद् दंभात् पाखण्डसंश्रयात् ।
शास्त्रान् अभ्यसनाच्चैव ध्यानयोगफलं गतम् ॥ ७४ ॥
manasaścājayāt lobhād daṃbhāt pākhaṇḍasaṃśrayāt |
śāstrān abhyasanāccaiva dhyānayogaphalaṃ gatam || 74 ||

पण्डितास्तु कलत्रेण रमन्ते महिषा इव ।
पुत्रस्योत्पादने दक्षा अदक्षा मुक्तिसाधने ॥ ७५ ॥
paṇḍitāstu kalatreṇa ramante mahiṣā iva |
putrasyotpādane dakṣā adakṣā muktisādhane || 75 ||

न हि वैष्णवता कुत्र संप्रदायपुरःसरा ।
एवं प्रलयतां प्राप्तो वस्तुसारः स्थले स्थले ॥ ७६ ॥
na hi vaiṣṇavatā kutra saṃpradāyapuraḥsarā |
evaṃ pralayatāṃ prāpto vastusāraḥ sthale sthale || 76 ||

अयं तु युगधर्मो हि वर्तते कस्य दूषणम् ।
अतस्तु पुण्डरीकाक्षः सहते निकटे स्थितः ॥ ७७ ॥
ayaṃ tu yugadharmo hi vartate kasya dūṣaṇam |
atastu puṇḍarīkākṣaḥ sahate nikaṭe sthitaḥ || 77 ||

सूत उवाच ।
इति तद्वचनं श्रुत्वा विस्मयं परमं गता ।
भक्तिरूचे वचो भूयः श्रूयतां तच्च शौनक ॥ ७८ ॥
sūta uvāca |
iti tadvacanaṃ śrutvā vismayaṃ paramaṃ gatā |
bhaktirūce vaco bhūyaḥ śrūyatāṃ tacca śaunaka || 78 ||

भक्तिरुवाच ।
सुरर्षे त्वं हि धन्योऽसि मद्भाग्येन समागतः ।
साधूनां दर्शनं लोके सर्वसिद्धिकरं परम् ॥ ७९ ॥
bhaktiruvāca |
surarṣe tvaṃ hi dhanyo’si madbhāgyena samāgataḥ |
sādhūnāṃ darśanaṃ loke sarvasiddhikaraṃ param || 79 ||

जयति जयति मायां यस्य कायाधवस्ते ।
वचनरचनमेकं केवलं चाकलय्य ।
ध्रुवपदमपि यातो यत्कृपातो ध्रुवोऽयं ।
सकलकुशलपात्रं ब्रह्मपुत्रं नतास्मि ॥ ८० ॥
jayati jayati māyāṃ yasya kāyādhavaste |
vacanaracanamekaṃ kevalaṃ cākalayya |
dhruvapadamapi yāto yatkṛpāto dhruvo’yaṃ |
sakalakuśalapātraṃ brahmaputraṃ natāsmi || 80 ||

इति श्रीपद्मपुराणे उत्तरखण्डे श्रीमद्भागवतमाहात्म्ये ।
भक्तिनारदसमागमो नाम प्रथमोऽध्यायः ॥ १ ॥
iti śrīpadmapurāṇe uttarakhaṇḍe śrīmadbhāgavatamāhātmye |
bhaktināradasamāgamo nāma prathamo’dhyāyaḥ || 1 ||