Translation of the Second Chapter of the Bhagavata of Sankaradeva: The Narration of the Glory Relating to the Pure Devotion of Krsna

(IAST Transliteration)

|| কৃষ্ণ ভক্তি-মাহাত্ম্য কথন || || পদ || শুক নিগদতি শুনিয়োক বিষ্ণুৰাত | প্ৰশ্নৰ উত্তৰচয় কহিবো তোহ্মাত || কৃষ্ণসেৱা বিনে আন ধৰ্ম্ম নাহিকয় | কৃষ্ণ ভকতিত মাত্ৰ জ্ঞান উপজয় || ১৯৪ কৃষ্ণৰেসে কৃপাত ব্ৰহ্মাৰ ভৈল জ্ঞান | কৃষ্ণ কৃপা বিনে কাৰ্য্য সাধিবাক টান || আতে পূৰ্ব্ব ইতিহাস শুনা মহাশয় | কৃষ্ণকৃপা বিনে পুৰুষাৰ্থ কিছু নয় || ১৯৫ পদ্মত উপজি ব্ৰহ্মা তাতে বসিছয় | ম‍ই কোন ইটো কিবা একো নজানয় || কৃষ্ণৰ কৃপাত বিধি পাচেসে জানিলা | পদ্মৰ তন্তুত বজাই ভিতৰ পশিলা || ১৯৬ পুৰুষাৰ্থ বলে বিধি একোৱে নপাই | পদ্মৰ চকাত আসি বসিলা দুনাই || পাচে কৃষ্ণদেৱৰ কৃপাত মহামানী | সমীপত শুনিলন্ত ’তপ তপ’ বাণী || ১৯৭ মনে বিমৰিষি তাত পাচে সৃষ্টিকৰ | কৰিলন্ত তপ দিব্য হাজাৰ বত্‍সৰ || তপস্যাত তুষ্ট হুয়া প্ৰভু ভগৱন্ত | কৃপা কৰি তৈতে বৈকুণ্ঠ দেখাইলন্ত || ১৯৮ বৈকুণ্ঠ নগৰ যেন শুনা পৰীক্ষিত | যাত কৰি শ্ৰেষ্ঠ লোক নাহি কদাচিত || নাহি তাত কাম ক্ৰোধ শোক মোহ ভয় | আত্মজ্ঞানী সকলেয়ো স্তুতিহে কৰয় || ১৯৯ কালৰ বিক্ৰম প্ৰকৃতিৰ গুণচয় | বৈকুণ্ঠপুৰত কদাচিতো নাহিকয় || সৰ্ব্বক্ষণে অখণ্ড আনন্দ জয় জয় | কেৱল ভকতে তাতে নিবাস কৰয় || ২০০ সৱে শ্যাম কলেৱৰ কমল লোচন | উত্তম অঙ্গত পীত সুৰঙ্গ বসন || সৰ্ব্বাঙ্গে লাৱণ্য সুকুমাৰ আতিশয় | সমস্তৰে কৰ্ণতলে কুণ্ডল ডোলয় || ২০১ বৈকুণ্ঠপুৰত যত পুৰুষ আছয় | সৱে চতুৰ্ভুজ মুৰ্ত্তি নাহিকে সংশয় || মণিময় মুকুট মস্তকে কৰে কান্তি | তিলক উপৰে জ্বলে অলকাৰ পান্তি || ২০২ মুখ চন্দ্ৰ বিম্ব কম্বু কণ্ঠক জ্বলয় | হিয়ে হেম মুকুতাৰ মালা বিৰাজয় || অঙ্গদ কঙ্কণ আদি নানা অলঙ্কাৰ | সৱাৰো অঙ্গত আতি কৰে জাতিষ্কাৰ || ২০৩ মহাৰশ্মি পুঞ্জ যেন জ্বলে কলেৱৰ | প্ৰৱাল মৃণাল সম সুৱৰ্ণ শৰীৰ || শাৰী শাৰী হুয়া সৱে বিমানত থাকি | হাতে তাল ধৰি হৰিনাম গাৱে ডাকি || ২০৪ কতো স্থানে ভক্তসবে কৃষ্ণকথা কয় | লক্ষে লক্ষে লোক বসি তাহাক শুনয় || কতো প্ৰেমভাৱে উঠি কীৰ্ত্তন কৰয় | চাপৰি বজাৱে কতো কৰে জয় জয় || ২০৫ কতো কৃষ্ণ বুলিয়া প্ৰেমত দেই ডাক | কতো ঠাইত কৰে ভক্তে কৃষ্ণৰ চেষ্টাক || বিমানত আছে লক্ষ্মী সম দিব্য নাৰী | তাৰাসবো কৃষ্ণগুণ গাৱে শাৰী শাৰী || ২০৬ যাত লক্ষ্মী মনোহৰ মুৰুতিক ধৰি | কৃষ্ণৰ উত্‍সৱ যাত্ৰা কৰন্ত সাদৰি || কৃষ্ণক ডোলান্ত কতো দোলাসনে তুলি | মুখে কৃষ্ণগুণ গান্ত আনন্দতে ভুলি || ২০৭ দণ্ড ছত্ৰ চামৰ ধৰিয়া ভক্তচয় | জয় জয় কৃষ্ণ বুলি ফাল্গু সিঞ্চৰয় || হেন মহা মহোদয়ে বৈকুণ্ঠ নগৰে | শ্ৰীকৃষ্ণদেৱক দেখিলা সৃষ্টি কৰে || ২০৮ ভকতৰ পতি যজ্ঞপতি লক্ষ্মীপতি | ত্ৰৈলোক্যমোহন মূৰ্ত্তি পতিতৰ গতি || মাথে শ্বেত ছত্ৰ যেন চন্দ্ৰৰ মণ্ডল | মুকুতা মুৰাৰি তাৰ স্ৰৱে অল্প জল || ২০৯ শিৰত প্ৰকাশে ৰত্ন কিৰীটি উজ্জ্বল | কপালে ললিত চাৰু অলকাসকল || মৃগমদে অঙ্কিত তিলকে কৰে কান্তি | কাম শৰাসন গঞ্জি শোভে ভ্ৰূৱ পান্তি || ২১০ মুখপূৰ্ণচন্দ্ৰ কোটি সমান নোহয় | তাতে দুই খঞ্জন নয়ন প্ৰকাশয় || মকৰ কুণ্ডল দুই কৰ্ণত দোলয় | যেন সুধাংশুক সমে আদিত্য উদয় || ২১১ ওষ্ঠ দুই বন্দুলী মুকুতা দন্তচয় | অৰুণ কটাক্ষ হাসি ভুৱন ভুলয় || প্ৰভাতৰ সূৰ্য্য যেন কৌস্তুভ কণ্ঠত | গজ মুকুতাৰ মালা লোলে হৃদয়ত || ২১২ বামভাগে লক্ষ্মীদেৱী দিয়া আছে দেখা | উত্তম কষত যেন সুৱৰ্ণৰ ৰেখা || দক্ষিণে শ্ৰীবত্‍স পান্তি আতি কান্তি কৰে | সজল মেঘত যেন বিজুলী সঞ্চৰে || ২১৩ আজানুলম্বিত বনমালা প্ৰকাশয় | তাতে পৰি মত্ত মধু কৰে গুঞ্জৰয় || চাৰি খানি ভুজ শোভে চন্দনে চৰ্চ্চিত | অঙ্গদ বলয়া চাৰু ভূষণে ভূষিত || ২১৪ কটিতটে পাট ভুনি মেখলা ৰত্নৰ | উৰু কৰীকৰ জানু জঙঘা মনোহৰ || চৰণ কমল ৰত্ন মঞ্জীৰ ঝুৰয় | উন্নত আঙ্গুলি নখচন্দ্ৰ বিৰাজয় || ২১৫ পদতল ৰকত ভকত মনোনীত | ধ্বজ বজ্ৰ পদ্ম যৱ অঙ্কুশে অঙ্কিত || হেন মনোহৰ ৰূপ লাৱণ্য ৰুচিৰ | দেখি দৰ্প হৰে আতি কন্দৰ্প কোটিৰ || ২১৬ দিব্য সিংহাসনে বসি আছা ভগৱন্ত | ভৃত্যক প্ৰসাদ দিবে সম্মুখে আছন্ত || মূৰ্ত্তিমন্ত তত্ত্বগণে চৌভিতি উপাসে | কতো ভক্তে চামৰে বিঞ্চন্ত লাসে লাসে || ২১৭ অখণ্ড ঐশ্বৰ্য্যযুক্ত দেৱ সনাতন | উপাসন্তে আছে সুনন্দাদি ভক্তগণ || মৃদঙ্গ মন্দিৰা ধৰি হৰিগুণ গাৱে | ৰুদ্ৰক বিলাস কতো বিপঞ্চি বজাৱে || ২১৮ কতো ভঙ্গী ভাৱে নাচৈ কৃষ্ণৰ আগত | কতো গীত গাৱৈ স্তম্ভি থাকয় প্ৰেমত || কতো স্তুতি কৰৈ কতো পুষ্প বৰিষয় | কতো নমষ্কাৰ কৰি কৰে জয় জয় || ২১৯ হেন পৰিচ্ছদে বসি আছা ভগৱন্ত | দেখি ব্ৰহ্মা প্ৰেমে আতি বিহ্বল ভৈলন্ত || আনন্দৰ ভৰে তান হৃদয় দ্ৰৱিল | সৰ্ব্বাঙ্গে পুলক নেত্ৰে লোকত ঝৰিল || ২২০ ৰাম কৃষ্ণ বুলি দণ্ডৱতে পৰিলন্ত | উঠা বিধি বুলি হৰি ধৰি তুলিলন্ত || পৰমহংসৰ পন্থে চিন্তন্ত সদায় | হেন পাদ-পদ্ম বিধি প্ৰেমে আছা চাই || ২২১ পাচে কৃষ্ণে বিধাতাৰ হাতত ধৰিয়া | বুলিবে লাগিলা বাক্য ঈষত হাসিয়া || ভগৱন্ত বদতি শুনিয়ো সৃষ্টিকৰ | আহ্মাক সন্তোষ তুমি কৰাইলা বিস্তৰ || ২২২ লৈয়ো অভিমত বৰ যেহেন যুৱাই | মোক দেখিলাত সৱে দুখ দূৰ যায় || মোৰ কৃপাতেসে সৱে কাৰ্য্য হৈবে সিদ্ধি | জানি অভিমান তুমি এৰিবাহা বিধি || ২২৩ কৰিলা তপস্যা যিবা দেখিলাহা মোক | সমস্তে মোহোৰ কৃপা আক জানিয়োক || ব্ৰহ্মায়ে বোলন্ত মোৰ হৃদয়ৰ কথা | অন্তৰ্য্যামী প্ৰভু তুমি জানাহা সৰ্ব্বথা || ২২৪ তথাপিতো নাথ ম‍ই এহি বৰ পাঞোঁ | তযু স্থূল সূক্ষ্ম ৰূপ জানিবাক চাঞোঁ || যিমতে জগত স্ৰজা পালাহা সংহাৰা | যিসৱ শক্তিয়ে নানা অৱতাৰ ধৰা || ২২৫ সিসৱ জ্ঞানক মোক দিয়োক মাধৱ | জগত স্ৰজিবো তেৱে কৰিয়া উত্‍সৱ || আৰ মোক এহি কৃপা কৰা ভগৱান | জগত স্ৰজন্তে যেন নোহে অভিমান || ২২৬ ব্ৰহ্মাৰ প্ৰাৰ্থনা শুনি কৃষ্ণ নিগদতি | চতুঃ শ্লোকে ভাগৱত লোৱা প্ৰজাপতি || জগতৰ পূৰ্ব্বে মঞিঁ মাত্ৰ থাকো জান | কাৰ্য্য কাৰণৰ কিছু নাছিলেক আন || ২২৭ মোক মাত্ৰ দেখিয়োক সৃষ্টিৰ মধ্যত | দেখা শুনা মানে সৱে মঞিঁ বিচাৰত || ম‍ই মাত্ৰ অৱশেষে থাকোহো অন্তত | কুণ্ডল ভাঙ্গিলে যেন সোণা স্বৰূপত || ২২৮ অবস্তুক দেখাৱয় বস্তুক আৱৰি | এহিসে মোহোৰ মায়া জানা নিষ্ঠ কৰি || নথাকিতো দেখি যেন চন্দ্ৰমা দুতয় | থাকিতো ৰাহুক যেন কেহো নেদেখয় || ২২৯ এহিমতে মায়া আঁৰ কৰি ঈশ্বৰক | আশাৰ বিষয় তাক দেখাৱৈ জীৱক || যেন মহা পঞ্চভূতে কৰিয়া নিৱাস | স্থাৱৰ জঙ্গম সদা কৰয় প্ৰকাশ || ২৩০ ময়ো সেহিমতে আছো জগতকে ব্যাপি | তাৰ দোষ গুণে মোক নোছোৱে তথাপি || হেন মোক বিচাৰিবে সাধুৰ সঙ্গত | জ্ঞান বিজ্ঞান তেৱে হৈবেক বেকত || ২৩১ শ্ৰৱণ কীৰ্ত্তন মোৰ ৰহস্য ভকতি | আকেসে কৰিবা মাত্ৰ বিৱক্ষ্যা সম্প্ৰতি || যিটো তনু তযু আগে কৰিছো বেকত | এহি মোৰ নিজৰূপ কৈলো স্বৰূপত || ২৩২ সৃষ্টি স্থিতি আদি মোৰ লীলা অনুপাম | ব্ৰহ্মণ্য শৰণ্য আদি গুণ আৰো নাম || তযু আগে চাৰি শ্লোকে কৈলো ভাগৱত | মোৰ আশীৰ্ব্বাদে সৱে হৌক কণ্ঠাগত || ২৩৩ সাৱধান মনে মোৰ ধৰা এহি মত | শ্ৰৱণ-কীৰ্ত্তন কৰা লোকত বেকত || কৰিয়ো প্ৰচাৰ এহি ভাগৱত গ্ৰন্থ | লোকত বিদিত হৌক মোৰ ভক্তিপন্থ || ২৩৪ কৰায়ো ভকতি মোৰ আজ্ঞা শিৰে ধৰি | অনায়াসে যাইবে তেৱে সংসাৰক তৰি || মোৰ বাক্য ধৰা মাত্ৰ কৰি একচিত্ত | প্ৰজা স্ৰজন্তেয়ো তেৱে নুহিবা মোহিত || ২৩৫ এহি কথা ৰাজাত কহন্ত মুনি শুকে | ব্ৰহ্মাক আদেশ কৃষ্ণে কৰিলা উত্‍সুকে || প্ৰেমভাৱে বিধি ৰহি আছা সিটো স্থান | লোক সমে কৃষ্ণে তৈতে ভৈলা অন্তৰ্দ্ধান || ২৩৬ কৃষ্ণক নেদেখি ব্ৰহ্মা ভৈলা প্ৰেমে আউল | কৃষ্ণ কৃষ্ণ বুলি গেৰিয়ান্ত যেন বাউল || এখনে আছিলা দেখা দিয়া মোৰ স্বামী | কৈক গৈলা ঐ বন্ধু হেৰা মৰো আমি || ২৩৭ আউৰ নেদেখিবো সিটো চন্দ্ৰমা বদন | হৰি হৰুৱা‍ইলো মোৰ ধিক্‌তো জীৱন || হে কৃষ্ণ স্বামী মোক দিয়ো দৰিশন | এহি বুলি শোকে ব্ৰহ্মা কৰন্ত ক্ৰন্দন || ২৩৮ পাচে কতো বেলি ধৈৰ্য্য কৰিলন্ত মন | অদৃশ্য মূৰ্ত্তিক ধৰি কৰিলা বন্দন || কৃষ্ণ আজ্ঞা শিৰে ধৰি কৰিয়া যতন | অনন্তৰে স্ৰজিলন্ত নানা প্ৰজাগণ || ২৩৯ পদ্ম কলপত পায়া মহাভাগৱত | কৰিলা বেকত আৰু ভকতি লোকত || এহিমতে আনন্দতে সিটো কল্প গৈল | বৰাহ কলপ আসি উপসন্ন ভৈল || ২৪০ লোকক কৃপায়ে আসি নাৰদ মহন্ত | প্ৰশ্ন কৰি ভাগৱত ব্যক্ত কৰিলন্ত || দশোটা লক্ষণ কহে মহাভাগৱত | হৰিষে লভিলা মুনি ব্ৰহ্মাৰ মুখত || ২৪১ পৰম কৃপালু মুনি ভাগৱত পা‍ই | হৰিগুণ গা‍ই আসিলন্ত পিতৃ ঠা‍ই || বীণা ধ্বনি শুনি ব্যাস আনন্দিত ভৈলা | নাৰদ আসিল দেখি আগবাঢ়ি গৈলা || ২৪২ প্ৰণামি আনন্দে নিজস্থানক আনিলা | আসনে বৈসা‍ই ৰঙ্গে ষড়ৰ্ঘে পূজিলা || তুষ্ট হুয়া আগে ঋষি কুশল পুছিলা | পৰম কৃপায়ে পাচে ভাগৱত কৈলা || ২৪৩ নাৰদৰ বাক্য পিতৃ মনত ধৰিলা | বাহ্ৰ স্কন্ধ ভাগৱত প্ৰেমে নিবন্ধিলা || মোক পঢ়াৱন্ত ম‍ই কহিবো তোহ্মাত | মহাপুৰুষৰ তুমি কিঙ্কৰ সাক্ষাত || ২৪৪ এহি বুলি শুকে ভাগৱত কৈবে লৈলা | আঠ নৱ দুই অধ্যায়ৰ কথা গৈলা || নমো নমো কৃষ্ণ তযু অভয় চৰণে | কায় মনে বাক্যে ম‍ই পশিলো শৰণে || ২৪৫ তোহ্মাৰ মায়ায়ে আমি নিজ কৰ্ম্ম গতি | ভ্ৰমোহো যাৱত ইটো সংসাৰ সম্প্ৰতি || জন্মে জন্মে তাৱে তযু নিজ ভকতৰ | মিলোক প্ৰসঙ্গ প্ৰভু দিয়া এহি বৰ || ২৪৬ ব্ৰহ্মা হৰ পুৰুন্দৰ আদি দেৱগণে | যিটো পদৰজ চিন্তি নপাৱে যতনে || হেন তযু পদে অখণ্ডিত ৰতি হৌক | শ্ৰৱণ কীৰ্ত্তন ৰসে কদাপি নেৰোক || ২৪৭ শুনা সভাসদ পদ দ্বিতীয় স্কন্ধৰ | একচিত্তে চৰণ চিন্তিয়ো গোৱিন্দৰ || আন ধৰ্ম্ম এৰি লোৱা হৰিগুণনাম | কৃষ্ণৰ কিঙ্কৰে কহে বোলা ৰাম ৰাম || ২৪৮

The Narration of the Glory Relating to the Pure Devotion of Krsna Verses (pada metre) Suka says, “Please listen, O the one saved by Visnu! I am now going to tell you the answers to your questions. Apart from pure devotional[i] service to Krsna, there is no other ordained duty (dharma). Only through pure devotion to Krsna is knowledge obtained. 194 It is only through the grace (kṛpā) of Krsna that understanding was born in Brahma. Without Krsna’s grace, it is well-nigh impossible to secure accomplishment. Here, at this point, listen to a past history, O high-minded one. In the absence of the grace of Krsna, one’s exertions are of no avail. 195 Previously, taking birth in the lotus, Brahma made his seat there. ‘Who am I,’ at first he did not know anything regarding this. It is only later, by the grace of Krsna, that the ordainer was able to know. Going to the stalk of the lotus, he had entered into it. 196 But, not obtaining anything out of his own efforts, the ordainer had again come back to sit on the lotus-wheel. Afterwards, by the grace of the supreme Lord Krsna, that esteemed personality heard very near to him a ‘tapa! tapa!’ sound. 197 Considering carefully in mind, then, the creator did tapas—hard meditation—for a thousand celestial years. Becoming pleased with his meditation, the supreme master, Lord of All Opulence, doing grace to him, showed him the transcendental Vaikuntha there itself. 198 O Pariksita! Listen, of what kind is the wondrous city of Vaikuntha!  Superior to which there is no other region among all realms. There is no sexual desire or passion there, nor any delusion or fear or grief. Even the knowers of spirit can only praise this city. 199 The valor of time, the material qualities of primal nature— all these are totally absent in this city of Vaikuntha. At all times, there is impartite joy, the reverberation of the praises of the Lord. Only the pure devotees are residing there. 200 All have syama complexioned bodies; all are lotus-eyed. With fine, bright-colored pita garments on their excellent body-parts. In every limb, there is loveliness and grace; they—the residents—are of tender age and extremely youthful. Below the ears of everybody, ear-ornaments oscillate. 201 All purusas that are there in the city of Vaikuntha, all are four-handed figures, there is no doubt about this. On their heads, crowns studded with precious stones and jewels spread their radiance. Above the mark of sandal on the forehead, the rows of curls shine. 202 The glow of their moon-like faces is reflected off their conch-like throats. In the region of the heart appear the necklaces of pearls and of gold, shining brilliantly. Armlets and bracelets and various other kinds of exotic ornaments decorate brilliantly the body-parts of all. 203 In the manner of an accumulated mass of great light-rays their bodies burn brightly. Like corals and lotuses they are—brilliant in hue and of extremely beautiful color. Forming rows and staying in aerial vehicles, holding cymbals in hands, all are singing the names of Hari. 204 In some places, some devotees are narrating the tales of Krsna; millions and millions of personalities are hearing them, sitting. Some, out of the feeling of great love, stand up and sing and dance while others clap their hands rhythmically and utter victories. 205 Some utter ‘Oh my Krsna!’ overwhelmed with prema. While in other places, some devotees act out the man-like efforts of Krsna. In the aircraft there are certain heavenly ladies looking very much like Laksmi. They also sing the gunas of Krsna, arranging themselves into rows. 206 All these Laksmi-like ladies—led by Laksmi herself—, holding captivating forms, are doing the festivities and  operatic performances of Krsna very reverentially[ii]. Some of them place Krsna on the royal-swings and swing Him; some of them sing in mouth the qualities of Krsna forgetting their own selves in joy. 207 Holding the regalia of the Lord—all the insignia and emblems of royalty—like the scepter, the parasol and the royal whisks, the devotees, uttering victories to Krsna, sprinkle into the air the various color-powders. It is in the midst of such great rejoicing, in the nescienceless city of Vaikuntha, that the creator saw Lord Krsna, the all-opulent personality of pure joy. 208 The lord of the devotees, the lord of the yajna-like processes of the microcosm, the lord of primal matter Laksmi; there He stood, with His three-world-enchanting form, the deliverer of the fallen. The glowing white royal parasol on the head is like the halo of the moon’s orb. The decorative pearls that are strung onto it in the manner of garlands—droplets of water trickle down from them. 209 On the head appears the crown of gems, dazzlingly bright. On the forehead, there are the rows of the curls, most pleasing and charming. Marked with ‘deer’s arrogance[iii],’ the forehead-mark spreads its radiance. Surpassing even, in comparison, the bow of Cupid, the eyebrows cast their splendor. 210 Even a billion full moons cannot equal the beauty of that face. Two wagtail-like eyes make their appearance there. Alligator-shaped earrings are oscillating on the two ears. As if the sun and the moon are simultaneously rising. 211 The two lips are the noon plant’s flowers; the teeth are a row of pearls. The reddish, slight, sidelong smile enchants the entire creation. Like the dawn’s sun, the kaustubha is on the neck. The garland of elephant-pearls dangles on the heart and moves to and fro. 212 On the left side, lady Laksmi reveals her self— a line of gold, as it were, on the most superior gold-testing black-stone. On the right, the row of the srivatsa curl spreads its brightness exceedingly. Like a flash of lightning against a dark, water-carrying cloud. 213 The garland of wild flowers appears, hanging down to the knees. Dropping down there, the intoxicated honeybees are buzzing. The four simultaneous hands appear extremely charming; sandal-paste is laid on them. They are adorned by the most charming armlets and bracelets. 214 In the region of the waist, there is the lower garment made of the finest quality mulberry-silk and also, a bejeweled belt. The thighs are an elephant’s trunk; the knees and the legs are most captivating. The feet are a lotus; tinkling anklets studded with gems are suspended from them. Extremely well-developed are the digits; moon-like nails are present on them. 215 The soles of the feet are reddish in color and they are very agreeable to the mind of the devotees. They are marked by the five signs of dhvaja, vajra, padma, yava and ankusa. Seeing such an extremely beauteous, mind-abducting form, full of graceful-loveliness, the pride of billions and billions of love-gods is shattered. 216 The Lord of All Opulence is sitting on a divine throne. In order to bestow His grace (prasāda) on His pure devotees, He is in a face to face position. The tattvas—the evolutes and the evolutands of the material evolution—, holding anthropomorphic forms, are worshiping Him from all sides. Some devotees fan the Lord with the royal whisks very slowly and gracefully. 217 The eternal controlling entity of undiminished opulence and glory. He is being worshiped by Sunanda and numerous other pure devotees. Holding a variety of musical instruments and appliances like the cylindrical drum, the cymbals, etc., they are singing the qualities of Hari. Some play the Indian lute while others perform on other varieties of the lute. 218 Some dance with various expressive gestures in front of Krsna. Some sing songs and remain still and motionless in love. Some do prayers, some shower petals on Krsna. Some, doing obeisance to the Lord, utter victories to Him. 219 In such an assembly of His devotees—His retinue, as it were—, the Lord is sitting. Seeing this sight, Brahma became extremely overwhelmed with love. Under the weight of transcendental joy, his heart melted. Every part of his body became thrilled with joy; tears rolled down from his eyes. 220 Uttering ‘Rama!’ and ‘Krsna!’ he fell down and prostrated in the manner of a staff. “Get up, ordainer,” Hari said to him bringing him up by His own hand. That which is contemplated always by the order of the supreme renunciants such a lotus-feet the ordainer is seeing directly with the feeling of love. 221 Then, Krsna, holding the law-giver by His own hand, began to speak to him smiling just a little. The Lord said, “Listen, O creator! You have satisfied me greatly. 222 Take now any desired boon that behooves you. On seeing me, all miseries are removed. It is only by my grace (kṛpā) that all works will be accomplished. Knowing this, ordainer, you will forsake all ego. 223 The meditation that you have done and whatever knowledge you have about me right now— all of these are my grace (kṛpā) to you, you know this for sure.” Brahma said, “My Lord, the thoughts contained within my heart; you are the all-knowing inner controller, my master, you know everything. 224 Still, O my master, let me obtain this boon from you. I am eager to know about your forms, gross and subtle. In what way you construct the creation and maintain as well as destroy it. Those powers by which you hold various forms and manifestations. 225 Please give to me those knowledges, O Lord of Primal Matter. Only then will I construct the world doing great joy. Further, please do upon me this favor, O Lord of All Opulence! Let not ego arise while constructing the world.” 226 Hearing this supplication of Brahma, Lord Krsna said, “Take in four verses, the Bhagavata, O ruler of all the material subjects. Previous to the creation, I only exist, know. There is no chain of causality—no material evolution—then; apart from me, there is no other entity[iv]. 227 You will see only me within the creation. All the material objects of this creation that you see and hear—everything is me, from the standpoint of the supreme cause of evolution[v]. I only am the remnant, as it were, at creation's end. Like the gold that remains on crushing a golden ornament.[vi] 228 The entity that shows only the insubstantial things concealing the substantial thing; that only is maya—material nature[vii]; it is under my command. As, even though not present, you see two moons. As, even though it is present, nobody sees the rogue planet Rahu. 229 In this manner, maya, obscuring the Lord, presents only the insubstantial sense objects before the embodied personality (jīva). Like all creatures, mobile and immobile, always appear, residing within the five great elements; 230 in that very manner, I also am staying, pervading the entire creation. Its faults and qualities do not touch me still. Such a me you will search for only in the company of the pure devotees (sādhu). Knowledge and wisdom then will manifest themselves automatically in you. 231 Sravana and kirttana, the singing and listening of my activities and births—that only is my most confidential doctrine (rahasya) of pure devotion (bhakti). You shall desire to speak and give out this meaning or teaching only. This body that I am now revealing before you— this only, I tell you in truth, is my own form. 232 Creation, preservation, etc. are, as it were, my sportive activities. ‘Protector of the refugees,’ ‘Friendly to the Brahmana-like microcosmic material entities,’ etc. are my names and qualities. I have revealed the Bhagavata before you in four verses. By my blessing, let all these now come to your throat. 233 With careful mind, you hold this doctrine of mine. You reveal the path of sravana and kirttana to the people of the world. Please propagate this scripture known as the Bhagavata. Let my path of pure devotion be known throughout the world. 234 Holding my command on your head, you get pure devotion done by the people. Only then would they be able to effortlessly cross samsara. Hold only my word; be of one mind. Even while creating progenies then, you would not be deluded.”” 235 This very fact was told to the king by the sage Suka. With eagerness, Krsna had done this command to Brahma. “The ordainer, with the feeling of great love, was staying at that transcendental place. Along with His realm and all His subjects, Krsna then disappeared from his view. 236 Not seeing Krsna, Brahma became deranged out of love. Uttering ‘Krsna!’ ‘Krsna!’ he began to scream in the manner of a madman. “Oh my master! Just now you were here before me, giving me your appearance! Where have you gone, O my friend! Look I die here! 237 I will not see that moon-like body again! Oh! I have lost God! Shame on my life! O Krsna! Master! Please give me your appearance!” Saying this, in grief, Brahma does lamentation. 238 Afterwards, after some time, he made his mind steady. Towards the Lord’s invisible form he did adoration. Holding Krsna’s command on his head, doing  endeavor, he evolved, in due course, his various material progenies. 239 Obtaining the great Bhagavata in the epoch of the Lotus, he revealed bhakti to the world in that period. In this way, in great joy, that epoch passed; the epoch of the Boar then came and presented itself. 240 Out of compassion for the people of the world, Narada, the great exemplar-devotee, came and putting questions to Brahma, made manifest the Bhagavata. The great Bhagavata tells ten characteristic-signs (lakṣaṇa). With immense joy, the sage received from the mouth of Brahma. 241 The supremely compassionate sage, obtaining the Bhagavata, singing the qualities of Hari, came to the place of my father. Hearing the Indian lute’s sound, father became extremely delighted. Seeing that Narada had come, he went out to receive him. 242 Saluting reverentially, he brought him to his own residence. He seated him and worshiped him with the six articles and offerings with great happiness in mind. Becoming pleased, first the seer asked about his welfare. In supreme compassion, afterwards, he told him the Bhagavata. 243 Narada’s word my father held in his mind. With great prema for Krsna, he composed the twelve-books Bhagavata. He then teaches it to me; I will tell it to you now. As you are now yourself a servant (kiṅkara) of the Great Purusa.” 244 With these words, Suka began to narrate the Bhagavata. The eighth and the ninth—the matter of these two chapters goes. Salutations to you, Krsna, at your fear-dispelling feet. In body, mind and word, I enter into your refuge (śaraṇa). 245 Due to your maya, propelled by our own karma, till we keep traveling in this samsara, currently; in birth after birth, till then, your own pure-devotees’ company, let us obtain, Lord; give to us this boon. 246 Brahma, Hara, Breaker of Strongholds and all other cosmic entities; that feet whose dust they cannot even imagine to obtain making efforts; in such a feet of yours, let us have unbroken fond attachment. Let not the nectarine flavor (rasa) of sravana and kirttana ever part company with us. 247 Hear, O assembled members, to the verses of the second book. Fix your heart on the feet of the Chief of the Cows. Forsaking all other dharmas, take the names and the qualities of Hari. The kinkara of Krsna says: please utter out aloud ‘Rama!’ ‘Rama!’ 248

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[i] I have translated the term krsnaseva as ‘pure devotional service to Krsna.’ If I had translated it as mere ‘service to Krsna,’ then a question would linger on what exactly is this service to Krsna. It is none other than pure devotional service. Therefore, in order to be precise, I have qualified the term ‘service’ by ‘pure devotional.’ 

[ii] Alternative reading: “As Laksmi herself, holding captivating form, is doing the festivities and operatic performances of Krsna very reverentially.”

[iii] Musk.

[iv] Even prakrti lies in unactuated form.

[v] I have taken the word bicarata, ‘on reasoning’ or ‘on analyzing,’ as referring to the standpoint of paramartha vicara—the reduction by the absolutist (jnani) philosophers, of the entire material creation—all its evolutes and evolutands—to its supreme cause, the supreme spiritual personality who, at the very beginning of creation, actuates the primal matter (prakrti) to set into motion the process of material evolution. In this model of cause and effect, karya and karana, the Lord is the supreme cause. Madhavadeva, in his Nama Ghosa, has termed Narayana as the parama karana, the supreme cause (vv. 589). As, in this conceptual model, the effect is seen to reside within the cause, the entire creation is seen as residing, as it were, inside the creator, the Lord. In reality, however, the Lord is not a material entity. He is purely spiritual supreme pure-personality. Therefore this reduction is only an abstraction; it should not be taken literally.

[vi] This appears to be an excellent complete summarization of the reality of the material creation. It is non-eternal while the Lord is eternal. He remains prior to, during and even after the creation. He is the supreme cause of the material creation. The creation is a result of the activation of a material process of causality (by the Lord). The genesis of the creation through this material evolution is given very clearly by Sankaradeva in his rendering of the third book of the Bhagavata entitled Anadi Patana (Cosmogenesis).

[vii] The term material nature does not exist in the original passage. I have incorporated it here on my own. This is because several passages from Sankaradeva and Madhavadeva seem to suggest that prakrti, or the primal material nature, and maya are one and the same. It is prakrti which obscures and conceals God and presents the empirical products of the material evolution as the truth. Therefore, it is maya, the God-obscuring-untruth-projecting entity.