ŚrīmadBhāgavatam | Adhyayanam
Canto 01 | Chapter 02
Establishing the principles of devotion to Bhagavān
(Sūta Maharṣi explains the nature of devotion to Bhagavān as the essence of dharma, the glory of ŚrīmadBhāgavatam, and the supremacy of bhakti yoga as the foremost path to the highest good.)
Chapter introduction
Sūta Maharṣi, responding to the profound questions of the sages, clearly establishes what constitutes the true welfare of human life. Though there are many paths and many forms of dharmic practice, he resolves the doubt regarding what alone endures beyond them all by establishing Bhagavad bhakti as the supreme essence. This chapter reveals that the goal of life is not merely the accumulation of actions, but that true fulfilment is attained only through pure devotion to Bhagavān.
Examining the essence of all dharmas not in fragments but as a unified whole, Sūta explains the characteristics of bhakti, its results, and how it purifies the mind. He shows that through devotion, ignorance is removed, and knowledge and detachment arise naturally. Through the chanting, remembrance, and service of ŚrīmanNārāyaṇa, the heart becomes purified, enabling the individual to realise their true nature.
Thus, this chapter does not remain merely a philosophical exposition, but also points to a practical path. Through śravaṇam, kīrtanam, and smaraṇam, the experience of the presence of Bhagavān is established as the most accessible and exalted path in Kali Yuga. In this way, the chapter clearly demonstrates that Bhagavad bhakti is the supreme path that resolves all the doubts of life.
Ślokapāṭham
( vyāsa uvāca )
iti sampraśnasaṁhṛṣṭo viprāṇāṁ raumaharṣaṇiḥ ।
pratipūjya vacasteṣāṁ pravaktumupacakrame ॥
॥ 01.02.01 ॥
Śravaṇam
Padavicchedam
( vyāsaḥ uvāca )
iti sampraśna saṁhṛṣṭaḥ viprāṇāṁ romaharṣaṇiḥ ।
pratipūjya vacaḥ teṣāṁ pravaktum upacakrame ॥
Pada - Padārtham
vyāsaḥ : Vyāsa Maharṣi; uvāca : said; iti : thus; sampraśna saṁhṛṣṭaḥ : delighted by the thorough questioning; viprāṇām : of the brāhmaṇas; romaharṣaṇiḥ : Sūta, the son of Romaharṣaṇa; pratipūjya : respectfully honouring; vacaḥ : the words; teṣām : of them; pravaktum : to speak; upacakrame : began
Yathātatha Anuvādam
( Vyāsa said ) Thus, Sūta, the son of Romaharṣaṇa, being pleased by the questions of the brāhmaṇas, respectfully honouring their words, began to speak.
Saraḷa Bhāvam
As narrated by Vyāsa Maharṣi, Sūta joyfully received the sincere questions of the sages. Recognising their devotion and intent, he respectfully began to answer them.
Ślokapāṭham
( sūta uvāca )
yaṁ pravrajantamanupetamapetakṛtyaṁ
dvaipāyano virahakātara ājuhāva ।
putreti tanmayatayā taravo’bhineduḥ
taṁ sarvabhūtahṛdayaṁ munimānato’smi ॥
॥ 01.02.02 ॥
Śravaṇam
Padavicchedam
( sūtaḥ uvāca )
yaṁ pravrajantam anupetam apeta kṛtyam
dvaipāyanaḥ viraha kātaraḥ ājuhāva ।
putra iti tanmayatayā taravaḥ abhineduḥ
tam sarvabhūta hṛdayam munim ānataḥ asmi ॥
Pada - Padārtham
sūtaḥ : Sūta; uvāca : said; yam : whom; pravrajantam : one who was departing for renunciation; anupetam : without undergoing the sacred initiation; apeta kṛtyam : having abandoned prescribed duties; dvaipāyanaḥ : Dvaipāyana (Vyāsa Maharṣi); viraha kātaraḥ : distressed by separation; ājuhāva : called out; putra iti : “O son” thus; tanmayatayā : in complete absorption in him; taravaḥ : the trees; abhineduḥ : echoed; tam : that sage; sarvabhūta hṛdayam : the indwelling presence in all beings; munim : the sage; ānataḥ asmi : I bow down
Yathātatha Anuvādam
( Sūta said ) That sage who was departing for renunciation, without undergoing initiation, having abandoned his duties, Dvaipāyana, distressed by separation, called out “O son.” In absorption in him, the trees echoed. To that sage who resides in the hearts of all beings, I bow down.
Saraḷa Bhāvam
Sūta describes how Vyāsa Maharṣi, overcome with emotion, called out to his son who had renounced everything and left. Even the trees, as if sharing his feeling, echoed the call. To that great sage who dwells in the hearts of all beings, Sūta offers his reverence.
Ślokapāṭham
yaḥ svānubhāvamakhilaśrutisāramekam
adhyātmadīpamatititīrṣatāṁ tamo’ndham ।
saṁsāriṇāṁ karuṇayāha purāṇaguhyaṁ
taṁ vyāsasūnumupayāmi guruṁ munīnām ॥
॥ 01.02.03 ॥
Śravaṇam
Padavicchedam
yaḥ sva anubhāvam akhila śruti sāram ekam
adhyātma dīpam ati titīrṣatām tamaḥ andham ।
saṁsāriṇām karuṇayā āha purāṇa guhyaṁ
tam vyāsa sūnum upayāmi guruṁ munīnām ॥
Pada - Padārtham
yaḥ : who; sva anubhāvam : of his own realised experience; akhila śruti sāram : the essence of all the Vedas; ekam : one; adhyātma dīpam : the spiritual lamp; ati titīrṣatām : for those who desire to cross completely; tamaḥ andham : the blinding darkness of ignorance; saṁsāriṇām : of those in worldly existence; karuṇayā : out of compassion; āha : said; purāṇa guhyaṁ : the secret of the Purāṇa; tam : that sage; vyāsa sūnum : the son of Vyāsa; upayāmi : I approach; guruṁ : the teacher; munīnām : among sages
Yathātatha Anuvādam
He who, out of compassion for those in worldly existence, said the secret of the Purāṇa, which is the essence of all the Vedas, born of his own realised experience, the one spiritual lamp that removes the blinding darkness for those who seek to cross it completely, that son of Vyāsa, the teacher among sages, I approach.
Saraḷa Bhāvam
I take refuge in Śuka, the son of Vyāsa, the great teacher among sages, who compassionately revealed the deepest truth of the Purāṇas. Drawing from his own realisation, he presented the essence of the Vedas as a guiding light to help seekers overcome the darkness of ignorance.
Ślokapāṭham
nārāyaṇaṁ namaskṛtya naraṁ caiva narottamam ।
devīṁ sarasvatīṁ vyāsaṁ tato jayamudīrayet ॥
॥ 01.02.04 ॥
Śravaṇam
Padavicchedam
nārāyaṇam namaskṛtya naram ca eva nara uttamam ।
devīm sarasvatīm vyāsam tataḥ jayam udīrayet ॥
Pada - Padārtham
nārāyaṇam : ŚrīmanNārāyaṇa; namaskṛtya : having offered obeisance; naram : Nara; ca eva : and also; nara uttamam : the best among men; devīm sarasvatīm : Goddess Sarasvatī; vyāsam : Vyāsa Maharṣi; tataḥ : thereafter; jayam : the sacred narration (ŚrīmadBhāgavatam); udīrayet : should begin / declare
Yathātatha Anuvādam
Having offered obeisance to ŚrīmanNārāyaṇa, to Nara, the best among men, to Goddess Sarasvatī, and to Vyāsa Maharṣi, thereafter one should begin the sacred narration.
Saraḷa Bhāvam
Before beginning the recitation, one first offers prayers to ŚrīmanNārāyaṇa, to Nara among men, to Sarasvatī Devī, and to Vyāsa Maharṣi. In this way, the tradition of invoking divine grace before commencing a sacred text is followed.
Ślokapāṭham
munayaḥ sādhu pṛṣṭo’ham bhavadbhirlokamaṅgalam ।
yat kṛtaḥ kṛṣṇasaṁpraśno yenātmā suprasīdati ॥
॥ 01.02.05 ॥
Śravaṇam
Padavicchedam
munayaḥ sādhu pṛṣṭaḥ aham bhavadbhiḥ loka maṅgalam ।
yat kṛtaḥ kṛṣṇa saṁpraśnaḥ yena ātmā suprasīdati ॥
Pada - Padārtham
munayaḥ : sages; sādhu : in a noble and proper way; pṛṣṭaḥ aham : I have been asked; bhavadbhiḥ : by you; loka maṅgalam : that which brings welfare to the world; yat : which; kṛtaḥ : has been made; kṛṣṇa saṁpraśnaḥ : inquiry about ŚrīKṛṣṇa; yena : by which; ātmā : the self; suprasīdati : becomes fully satisfied
Yathātatha Anuvādam
O sages, I have been properly asked by you about that which brings welfare to the world. That inquiry about ŚrīKṛṣṇa, by which the self becomes fully satisfied.
Saraḷa Bhāvam
O sages, the question you have asked is truly noble and beneficial for all. By inquiring about ŚrīKṛṣṇa, one attains deep inner peace and true fulfilment.
Ślokapāṭham
sa vai puṁsāṁ paro dharmo yato bhaktiradhokṣaje ।
ahaitukyapratihatā yayātmā suprasīdati ॥
॥ 01.02.06 ॥
Śravaṇam
Padavicchedam
saḥ vai puṁsām paraḥ dharmaḥ yataḥ bhaktiḥ adhokṣaje ।
ahaitukī apratihatā yayā ātmā suprasīdati ॥
Pada - Padārtham
saḥ vai : that indeed; puṁsām : of human beings; paraḥ dharmaḥ : the supreme dharma; yataḥ : by which; bhaktiḥ adhokṣaje : devotion to ŚrīmanNārāyaṇa (Adhokṣaja); ahaitukī : without motive; apratihatā : unobstructed; yayā : by which; ātmā : the self; suprasīdati : becomes fully satisfied
Yathātatha Anuvādam
That indeed is the supreme dharma for human beings, by which devotion to ŚrīmanNārāyaṇa arises, which is without motive and unobstructed. By that, the self becomes fully satisfied.
Saraḷa Bhāvam
The highest dharma for a person is to develop pure devotion to ŚrīmanNārāyaṇa, devotion that is free from selfish motives and not hindered by anything. Through such sincere devotion, the self attains true peace and complete fulfilment.
Ślokapāṭham
vāsudeve bhagavati bhaktiyogaḥ prayojitaḥ ।
janayatyāśu vairāgyaṁ jñānaṁ ca yad ahaitukam ॥
॥ 01.02.07 ॥
Śravaṇam
Padavicchedam
vāsudeve bhagavati bhakti yogaḥ prayojitaḥ ।
janayati āśu vairāgyaṁ jñānaṁ ca yat ahaitukam ॥
Pada - Padārtham
vāsudeve bhagavati : in Bhagavān Vāsudeva; bhakti yogaḥ : the path of devotion; prayojitaḥ : when engaged or practised; janayati : produces; āśu : quickly; vairāgyaṁ : detachment; jñānaṁ ca : and knowledge; yat : which; ahaitukam : without motive or cause
Yathātatha Anuvādam
When bhakti yoga is practised toward Bhagavān Vāsudeva, it quickly produces detachment and knowledge which is without motive.
Saraḷa Bhāvam
When one sincerely practises devotion to ŚrīVāsudeva, it naturally reduces worldly attachments and brings inner detachment. Along with this, true knowledge also arises effortlessly, without any external cause.
Ślokapāṭham
dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksenakathāsu yaḥ ।
notpādayed yadi ratiṁ śrama eva hi kevalam ॥
॥ 01.02.08 ॥
Śravaṇam
Padavicchedam
dharmaḥ sva anuṣṭhitaḥ puṁsām viṣvaksena kathāsu yaḥ ।
na utpādayet yadi ratim śramaḥ eva hi kevalam ॥
Pada - Padārtham
dharmaḥ : dharma; sva anuṣṭhitaḥ : properly practised by oneself; puṁsām : of human beings; viṣvaksena kathāsu : in the narrations of ŚrīmanNārāyaṇa; yaḥ : which; na utpādayet : does not produce; yadi : if; ratim : attachment or love; śramaḥ eva : merely labour; hi : indeed; kevalam : only
Yathātatha Anuvādam
The dharma practised by human beings, if it does not produce attachment to the narrations of ŚrīmanNārāyaṇa, is indeed merely labour alone.
Saraḷa Bhāvam
Even if a person carefully follows dharma, if it does not lead to love for the divine stories of ŚrīmanNārāyaṇa, then all that effort remains only as fruitless labour.
Ślokapāṭham
dharmasya hyāpavargyasya nārtho’rthāyopakalpate ।
nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ ॥
॥ 01.02.09 ॥
Śravaṇam
Padavicchedam
dharmasya hi apavargyasya na arthaḥ arthāya upakalpate ।
na arthasya dharma ekāntasya kāmaḥ lābhāya hi smṛtaḥ ॥
Pada - Padārtham
dharmasya : of dharma; hi : indeed; apavargyasya : leading to liberation; na arthaḥ : not for wealth; arthāya upakalpate : meant for material gain; na arthasya : nor is wealth; dharma ekāntasya : meant solely for dharma; kāmaḥ : sense enjoyment; lābhāya : for gain; hi : indeed; smṛtaḥ : considered
Yathātatha Anuvādam
Dharma, which leads to liberation, is not meant for acquiring wealth. Nor is wealth, when dedicated solely to dharma, considered to be for the sake of sense enjoyment.
Saraḷa Bhāvam
Dharma that leads to liberation should not be used as a means to gain wealth. Likewise, wealth earned in alignment with dharma should not be used for mere sense pleasures. Each should serve a higher purpose, not lower desires.
Ślokapāṭham
kāmasya nendriyaprītir lābho jīveta yāvatā ।
jīvasya tattvajijñāsā nārtho yaśceha karmabhiḥ ॥
॥ 01.02.10 ॥
Śravaṇam
Padavicchedam
kāmasya na indriya prītiḥ lābhaḥ jīvet yāvatā ।
jīvasya tattva jijñāsā na arthaḥ yaḥ ca iha karmabhiḥ ॥
Pada - Padārtham
kāmasya : of desire; na indriya prītiḥ : not mere sense gratification; lābhaḥ : the gain or purpose; jīvet yāvatā : only as much as required for sustaining life; jīvasya : of the living being; tattva jijñāsā : inquiry into the truth; na arthaḥ : not the goal; yaḥ ca : and that which; iha karmabhiḥ : through actions in this world
Yathātatha Anuvādam
The purpose of desire is not mere sense gratification, but only as much as required for sustaining life. The goal of the living being is inquiry into the truth, and not that which is obtained through actions in this world.
Saraḷa Bhāvam
Human desires should not be directed toward indulgence in sense pleasures, but only toward what is necessary for living. The real purpose of life is to seek and understand the ultimate truth, not to chase the results of worldly actions.
Ślokapāṭham
vadanti tattattvavidaḥ tattvaṁ yajjñānamadvayam ।
brahmeti paramātmeti bhagavāniti śabdyate ॥
॥ 01.02.11 ॥
Śravaṇam
Padavicchedam
vadanti tat tattva vidaḥ tattvam yat jñānam advayam ।
brahma iti paramātma iti bhagavān iti śabdyate ॥
Pada - Padārtham
vadanti : say; tat tattva vidaḥ : those who know that truth; tattvam : the ultimate reality; yat : which; jñānam advayam : non dual consciousness; brahma iti : as “Brahman”; paramātma iti : as “Paramātma”; bhagavān iti : as “Bhagavān”; śabdyate : is described or called
Yathātatha Anuvādam
Those who know that truth say that the ultimate reality is non dual consciousness. It is called “Brahman,” “Paramātma,” and “Bhagavān.”
Saraḷa Bhāvam
Those who have realised the supreme truth explain that it is one undivided reality. The same truth is understood and described in different ways as Brahman, Paramātma, and Bhagavān.
Ślokapāṭham
tacchraddadhānā munayo jñānavairāgyayuktayā ।
paśyantyātmani cātmānaṁ bhaktyā śrutagṛhītayā ॥
॥ 01.02.12 ॥
Śravaṇam
Padavicchedam
tat śraddadhānāḥ munayaḥ jñāna vairāgya yuktayā ।
paśyanti ātmani ca ātmānam bhaktyā śruta gṛhītayā ॥
Pada - Padārtham
tat śraddadhānāḥ : those who have faith in that (truth); munayaḥ : sages; jñāna vairāgya yuktayā : endowed with knowledge and detachment; paśyanti : see; ātmani : within the self; ca : and; ātmānam : the Supreme Self; bhaktyā : through devotion; śruta gṛhītayā : understood through the scriptures
Yathātatha Anuvādam
Those sages who have faith in that truth, being endowed with knowledge and detachment, see the Supreme Self within the self through devotion that is grasped from the scriptures.
Saraḷa Bhāvam
Sages who have firm faith in the supreme truth, and who are guided by knowledge and detachment, realise the presence of the Supreme within their own hearts. Through devotion grounded in the teachings of the scriptures, they directly experience that truth within.
Ślokapāṭham
ataḥ puṁbhirdvijaśreṣṭhā varṇāśramavibhāgaśaḥ ।
svanuṣṭhitasya dharmasya saṁsiddhirharitoṣaṇam ॥
॥ 01.02.13 ॥
Śravaṇam
Padavicchedam
ataḥ puṁbhiḥ dvija śreṣṭhāḥ varṇa āśrama vibhāgaśaḥ ।
sva anuṣṭhitasya dharmasya saṁsiddhiḥ hari toṣaṇam ॥
Pada - Padārtham
ataḥ : therefore; puṁbhiḥ : by human beings; dvija śreṣṭhāḥ : O best among the twice born; varṇa āśrama vibhāgaśaḥ : according to divisions of varṇa and āśrama; sva anuṣṭhitasya dharmasya : of the dharma properly practised; saṁsiddhiḥ : the ultimate perfection; hari toṣaṇam : pleasing ŚrīmanNārāyaṇa
Yathātatha Anuvādam
Therefore, O best among the twice born, for human beings, the ultimate perfection of dharma practised according to the divisions of varṇa and āśrama is the pleasing of ŚrīmanNārāyaṇa.
Saraḷa Bhāvam
Whatever dharma a person follows within the framework of varṇa and āśrama, its true fulfilment lies in pleasing ŚrīmanNārāyaṇa. His satisfaction alone gives completeness to all righteous actions.
Ślokapāṭham
tasmādekena manasā bhagavān sātvatāṁ patiḥ ।
śrotavyaḥ kīrtitavyaśca dhyeyaḥ pūjyaśca nityadā ॥
॥ 01.02.14 ॥
Śravaṇam
Padavicchedam
tasmāt ekena manasā bhagavān sātvatām patiḥ ।
śrotavyaḥ kīrtitavyaḥ ca dhyeyaḥ pūjyaḥ ca nityadā ॥
Pada - Padārtham
tasmāt : therefore; ekena manasā : with a focused mind; bhagavān : Bhagavān; sātvatām patiḥ : the Lord of the devotees; śrotavyaḥ : to be heard; kīrtitavyaḥ ca : and to be glorified; dhyeyaḥ : to be meditated upon; pūjyaḥ ca : and to be worshipped; nityadā : always
Yathātatha Anuvādam
Therefore, with a focused mind, Bhagavān, the Lord of the devotees, is always to be heard, to be glorified, to be meditated upon, and to be worshipped.
Saraḷa Bhāvam
Therefore, one should keep the mind steadily fixed on ŚrīmanNārāyaṇa, listening to His glories, singing His names, meditating on Him, and worshipping Him at all times. In this way, the mind remains constantly connected with Him.
Ślokapāṭham
yadanudhyāsinā yuktāḥ karmagranthinibandhanam ।
chindanti kovidāstasya ko na kuryāt kathāratim ॥
॥ 01.02.15 ॥
Śravaṇam
Padavicchedam
yat anudhyāsinā yuktāḥ karma granthi nibandhanam ।
chindanti kovidāḥ tasya kaḥ na kuryāt kathā ratim ॥
Pada - Padārtham
yat anudhyāsinā : by constant meditation on Him; yuktāḥ : being absorbed; karma granthi nibandhanam : the tight knots of karmic bondage; chindanti : cut off; kovidāḥ : the wise; tasya : of Him; kaḥ : who; na kuryāt : would not develop; kathā ratim : attachment to the narrations
Yathātatha Anuvādam
By being absorbed in constant meditation on Him, the wise cut off the tight knots of karmic bondage. Who would not develop attachment to the narrations of Him?
Saraḷa Bhāvam
Those who remain absorbed in remembering Bhagavān are able to break free from the binding effects of karma. Seeing such power, who would not naturally develop love for listening to His divine stories?
Ślokapāṭham
śuśrūṣoḥ śraddadhānasya vāsudevakathāruciḥ ।
syānmahatsevayā viprāḥ puṇyatīrthaniṣevaṇāt ॥
॥ 01.02.16 ॥
Śravaṇam
Padavicchedam
śuśrūṣoḥ śraddadhānasya vāsudeva kathā ruciḥ ।
syāt mahat sevayā viprāḥ puṇya tīrtha niṣevaṇāt ॥
Pada - Padārtham
śuśrūṣoḥ : for one eager to listen; śraddadhānasya : of one who has faith; vāsudeva kathā ruciḥ : taste for the narrations of ŚrīVāsudeva; syāt : arises; mahat sevayā : through service to great souls; viprāḥ : O brāhmaṇas; puṇya tīrtha niṣevaṇāt : through association with sacred places
Yathātatha Anuvādam
O brāhmaṇas, for one who is eager to listen and has faith, taste for the narrations of ŚrīVāsudeva arises through service to great souls and through association with sacred places.
Saraḷa Bhāvam
For a person who has faith and a genuine desire to listen, attraction toward the divine stories of ŚrīVāsudeva naturally develops. This happens by serving realised souls and by spending time in sacred environments.
Ślokapāṭham
śṛṇvatāṁ svakathāḥ kṛṣṇaḥ puṇyaśravaṇakīrtanaḥ ।
hṛdyantaḥstho hyabhadrāṇi vidhunoti suhṛtsatām ॥
॥ 01.02.17 ॥
Śravaṇam
Padavicchedam
śṛṇvatām sva kathāḥ kṛṣṇaḥ puṇya śravaṇa kīrtanaḥ ।
hṛdi antaḥsthaḥ hi abhadrāṇi vidhunoti suhṛt satām ॥
Pada - Padārtham
śṛṇvatām : for those who listen; sva kathāḥ : His own narrations; kṛṣṇaḥ : ŚrīKṛṣṇa; puṇya śravaṇa kīrtanaḥ : whose hearing and chanting are meritorious; hṛdi antaḥsthaḥ : dwelling within the heart; hi : indeed; abhadrāṇi : impurities; vidhunoti : cleanses or removes; suhṛt satām : the well wisher of the righteous
Yathātatha Anuvādam
For those who listen to His own narrations, ŚrīKṛṣṇa, whose hearing and chanting are meritorious, dwelling within the heart, indeed removes the impurities, being the well wisher of the righteous.
Saraḷa Bhāvam
When one listens with devotion to the stories of ŚrīKṛṣṇa, He, residing within the heart, gently removes inner impurities. As the true well wisher of the sincere, He purifies the heart from within.
Ślokapāṭham
naṣṭaprāyeṣvabhadreṣu nityaṁ bhāgavatasevayā ।
bhagavatyuttamaśloke bhaktirbhavati naiṣṭhikī ॥
॥ 01.02.18 ॥
Śravaṇam
Padavicchedam
naṣṭa prāyeṣu abhadreṣu nityam bhāgavata sevayā ।
bhagavati uttama śloke bhaktiḥ bhavati naiṣṭhikī ॥
Pada - Padārtham
naṣṭa prāyeṣu abhadreṣu : when impurities are almost destroyed; nityam : always; bhāgavata sevayā : through service to Bhāgavatam and devotees; bhagavati uttama śloke : in Bhagavān who is praised by exalted verses; bhaktiḥ : devotion; bhavati : arises; naiṣṭhikī : firm and steady
Yathātatha Anuvādam
When the impurities are almost destroyed, through constant service to Bhāgavatam, firm devotion arises toward Bhagavān who is praised by exalted verses.
Saraḷa Bhāvam
By regularly engaging in Bhāgavatam and serving devotees, the inner impurities gradually fade away. As they diminish, steady and unwavering devotion to ŚrīmanNārāyaṇa naturally becomes established.
Ślokapāṭham
tadā rajastamobhāvāḥ kāmalobhādayaśca ye ।
ceta etairanāviddhaṁ sthitaṁ sattve prasīdati ॥
॥ 01.02.19 ॥
Śravaṇam
Padavicchedam
tadā rajaḥ tamaḥ bhāvāḥ kāma lobha ādayaḥ ca ye ।
cetaḥ etaiḥ anāviddham sthitam sattve prasīdati ॥
Pada - Padārtham
tadā : then; rajaḥ tamaḥ bhāvāḥ : the influences of rajas and tamas; kāma lobha ādayaḥ ca ye : such as desire and greed; cetaḥ : the mind; etaiḥ : by these; anāviddham : not disturbed or affected; sthitam sattve : established in purity; prasīdati : becomes peaceful
Yathātatha Anuvādam
Then, the influences of rajas and tamas, such as desire and greed, no longer disturb the mind. Being unaffected by these, the mind, established in purity, becomes peaceful.
Saraḷa Bhāvam
At that stage, the disturbances caused by passion and ignorance, like desire and greed, begin to fade away. The mind is no longer shaken by them and becomes calm, steady, and pure.
Ślokapāṭham
evaṁ prasannamanaso bhagavadbhaktiyogataḥ ।
bhagavattattvavijñānaṁ muktasaṅgasya jāyate ॥
॥ 01.02.20 ॥
Śravaṇam
Padavicchedam
evam prasanna manasaḥ bhagavat bhakti yogataḥ ।
bhagavat tattva vijñānam mukta saṅgasya jāyate ॥
Pada - Padārtham
evam : thus; prasanna manasaḥ : of one with a serene mind; bhagavat bhakti yogataḥ : through devotion to Bhagavān; bhagavat tattva vijñānam : realised knowledge of the truth of Bhagavān; mukta saṅgasya : of one free from attachments; jāyate : arises
Yathātatha Anuvādam
Thus, for one whose mind has become serene, through devotion to Bhagavān, realised knowledge of the truth of Bhagavān arises for one who is free from attachments.
Saraḷa Bhāvam
When the mind becomes calm and purified through devotion, and one is freed from worldly attachments, true understanding of Bhagavān naturally arises.
Ślokapāṭham
bhidyate hṛdayagranthiś chidyante sarvasaṁśayāḥ ।
kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare ॥
॥ 01.02.21 ॥
Śravaṇam
Padavicchedam
bhidyate hṛdaya granthiḥ chidyante sarva saṁśayāḥ ।
kṣīyante ca asya karmāṇi dṛṣṭe eva ātmani īśvare ॥
Pada - Padārtham
bhidyate : is broken; hṛdaya granthiḥ : the knot of the heart; chidyante : are cut off; sarva saṁśayāḥ : all doubts; kṣīyante : are destroyed; ca : and; asya : his; karmāṇi : actions; dṛṣṭe eva : upon seeing; ātmani īśvare : the Lord within the self
Yathātatha Anuvādam
The knot of the heart is broken, all doubts are cut off, and his actions are destroyed, upon seeing the Lord within the self.
Saraḷa Bhāvam
When one directly realises the Lord within the heart, all inner bondage is broken. Doubts disappear, past karmic effects lose their hold, and the mind becomes completely free and clear.
Ślokapāṭham
ato vai kavayo nityaṁ bhaktiṁ paramayā mudā ।
vāsudeve bhagavati kurvantyātmaprasādanīm ॥
॥ 01.02.22 ॥
Śravaṇam
Padavicchedam
ataḥ vai kavayaḥ nityam bhaktim paramayā mudā ।
vāsudeve bhagavati kurvanti ātma prasādanīm ॥
Pada - Padārtham
ataḥ vai : therefore indeed; kavayaḥ : the wise; nityam : always; bhaktim : devotion; paramayā mudā : with great joy; vāsudeve bhagavati : in Bhagavān Vāsudeva; kurvanti : perform; ātma prasādanīm : that which brings inner peace to the self
Yathātatha Anuvādam
Therefore, the wise always perform devotion to Bhagavān Vāsudeva with great joy, which brings inner peace to the self.
Saraḷa Bhāvam
Therefore, the wise constantly engage in devotion to ŚrīVāsudeva with deep joy. Such devotion naturally brings calmness and inner contentment to the heart.
Ślokapāṭham
sattvaṁ rajastama iti prakṛterguṇāstair
yuktaḥ paraḥ puruṣa eka ihāsya dhatte ।
sthityādaye hariviriñcihareti saṁjñāḥ
śreyāṁsi tatra khalu sattvatanor nṛṇāṁ syuḥ ॥
॥ 01.02.23 ॥
Śravaṇam
Padavicchedam
sattvam rajaḥ tamaḥ iti prakṛteḥ guṇāḥ taiḥ
yuktaḥ paraḥ puruṣaḥ ekaḥ iha asya dhatte ।
sthiti ādaye hari viriñciḥ hara iti saṁjñāḥ
śreyāṁsi tatra khalu sattva tanoḥ nṛṇām syuḥ ॥
Pada - Padārtham
sattvam rajaḥ tamaḥ iti : sattva, rajas, and tamas; prakṛteḥ guṇāḥ : the qualities of nature; taiḥ : by these; yuktaḥ : associated; paraḥ puruṣaḥ : the Supreme Person; ekaḥ : one; iha : here in this world; asya dhatte : assumes these; sthiti ādaye : for maintenance and other functions; hari viriñci hara iti saṁjñāḥ : the names Hari, Viriñci, and Hara; śreyāṁsi : the highest good; tatra khalu : among these indeed; sattva tanoḥ : from the mode of sattva; nṛṇām : for human beings; syuḥ : arise
Yathātatha Anuvādam
The Supreme Person, though one, being associated with the qualities of nature namely sattva, rajas, and tamas, assumes these for functions such as maintenance and others, and is known by the names Hari, Viriñci, and Hara. Among these, indeed, the highest good for human beings arises from the form of sattva.
Saraḷa Bhāvam
The one Supreme Being functions through the three qualities of nature, sattva, rajas, and tamas, and is known by different names like Hari, Viriñci, and Hara according to these roles. Among them, the sattva aspect alone leads to true welfare and spiritual upliftment for human beings.
Ślokapāṭham
pārthivāddāruṇo dhūmaḥ tasmādagnistrayīmayaḥ ।
tamasastu rajastasmāt sattvaṁ yad brahmadarśanam ॥
॥ 01.02.24 ॥
Śravaṇam
Padavicchedam
pārthivāt dāruṇaḥ dhūmaḥ tasmāt agniḥ trayī mayaḥ ।
tamasas tu rajaḥ tasmāt sattvam yat brahma darśanam ॥
Pada - Padārtham
pārthivāt : from earth; dāruṇaḥ : wood; dhūmaḥ : smoke; tasmāt : from that; agniḥ : fire; trayī mayaḥ : of the nature of the three Vedas; tamasas tu : from tamas; rajaḥ : rajas; tasmāt : from that; sattvam : sattva; yat : which; brahma darśanam : leads to the realisation of Brahman
Yathātatha Anuvādam
From earth comes wood, from wood comes smoke, and from smoke comes fire, which is of the nature of the three Vedas. Similarly, from tamas arises rajas, and from that arises sattva, which leads to the realisation of Brahman.
Saraḷa Bhāvam
Just as fire gradually emerges through stages from earth to wood to smoke, the qualities of nature also evolve from tamas to rajas and then to sattva. It is the state of sattva that enables one to realise the highest truth.
Ślokapāṭham
bhejire munayo’thāgre bhagavantam adhokṣajam ।
sattvaṁ viśuddhaṁ kṣemāya kalpante ye’nutān iha ॥
॥ 01.02.25 ॥
Śravaṇam
Padavicchedam
bhejire munayaḥ atha agre bhagavantam adhokṣajam ।
sattvam viśuddham kṣemāya kalpante ye anutān iha ॥
Pada - Padārtham
bhejire : took refuge in; munayaḥ : the sages; atha agre : at the very beginning; bhagavantam adhokṣajam : Bhagavān Adhokṣaja; sattvam viśuddham : pure sattva; kṣemāya : for ultimate welfare; kalpante : follow or adopt; ye anutān iha : those who follow them here in this world
Yathātatha Anuvādam
The sages, at the very beginning, took refuge in Bhagavān Adhokṣaja. Those who follow them in this world adopt pure sattva for the sake of ultimate welfare.
Saraḷa Bhāvam
From the very beginning, the sages chose to take refuge in ŚrīmanNārāyaṇa and live in a state of pure sattva. Those who truly seek welfare in this world follow the same path and align themselves with that purity.
Ślokapāṭham
mumukṣavo ghorarūpān hitvā bhūtapatīnatha ।
nārāyaṇakalāḥ śāntā bhajanti hyanasūyavaḥ ॥
॥ 01.02.26 ॥
Śravaṇam
Padavicchedam
mumukṣavaḥ ghora rūpān hitvā bhūta patīn atha ।
nārāyaṇa kalāḥ śāntāḥ bhajanti hi anasūyavaḥ ॥
Pada - Padārtham
mumukṣavaḥ : those who desire liberation; ghora rūpān : terrible forms; hitvā : giving up; bhūta patīn atha : even the lords of beings; nārāyaṇa kalāḥ : the manifestations of ŚrīmanNārāyaṇa; śāntāḥ : peaceful; bhajanti : worship; hi : indeed; anasūyavaḥ : free from envy
Yathātatha Anuvādam
Those who desire liberation, giving up terrible forms and even the lords of beings, being peaceful and free from envy, indeed worship the manifestations of ŚrīmanNārāyaṇa.
Saraḷa Bhāvam
Those who truly seek liberation turn away from fearsome and lesser forms of worship. With a calm and pure heart, free from jealousy, they devote themselves to the divine manifestations of ŚrīmanNārāyaṇa.
Ślokapāṭham
rajastamaḥ prakṛtayaḥ samaśīlā bhajanti vai ।
pitṛbhūtaprajeśādīn śriyaiśvaryaprajepsavaḥ ॥
॥ 01.02.27 ॥
Śravaṇam
Padavicchedam
rajaḥ tamaḥ prakṛtayaḥ sama śīlā bhajanti vai ।
pitṛ bhūta prajeśa ādīn śriyā aiśvarya prajā īpsavaḥ ॥
Pada - Padārtham
rajaḥ tamaḥ prakṛtayaḥ : those of rajas and tamas nature; sama śīlā : of similar disposition; bhajanti vai : indeed worship; pitṛ bhūta prajeśa ādīn : ancestors, spirits, and progenitors; śriyā aiśvarya prajā īpsavaḥ : those desiring wealth, prosperity, and offspring
Yathātatha Anuvādam
Those of rajas and tamas nature, being of such disposition, indeed worship the ancestors, spirits, and progenitors, desiring wealth, prosperity, and offspring.
Saraḷa Bhāvam
People influenced by rajas and tamas tend to worship various deities like ancestors and other beings according to their nature. Their aim is usually to gain material benefits such as wealth, power, and family growth.
Ślokapāṭham
vāsudevaparā vedā vāsudevaparā makhāḥ ।
vāsudevaparā yogā vāsudevaparāḥ kriyāḥ ॥
॥ 01.02.28 ॥
Śravaṇam
Padavicchedam
vāsudeva parāḥ vedāḥ vāsudeva parāḥ makhāḥ ।
vāsudeva parāḥ yogāḥ vāsudeva parāḥ kriyāḥ ॥
Pada - Padārtham
vāsudeva parāḥ vedāḥ : the Vedas are aimed at ŚrīVāsudeva; vāsudeva parāḥ makhāḥ : the sacrifices are aimed at ŚrīVāsudeva; vāsudeva parāḥ yogāḥ : the paths of yoga are aimed at ŚrīVāsudeva; vāsudeva parāḥ kriyāḥ : all actions are aimed at ŚrīVāsudeva
Yathātatha Anuvādam
The Vedas are directed toward ŚrīVāsudeva; the sacrifices are directed toward ŚrīVāsudeva; the paths of yoga are directed toward ŚrīVāsudeva; all actions are directed toward ŚrīVāsudeva.
Saraḷa Bhāvam
All spiritual paths and practices ultimately lead to ŚrīVāsudeva. Whether through knowledge, rituals, yoga, or actions, everything finds its true purpose in Him.
Ślokapāṭham
vāsudevaparaṁ jñānaṁ vāsudevaparaṁ tapaḥ ।
vāsudevaparo dharmo vāsudevaparā gatiḥ ॥
॥ 01.02.29 ॥
Śravaṇam
Padavicchedam
vāsudeva param jñānam vāsudeva param tapaḥ ।
vāsudeva paraḥ dharmaḥ vāsudeva parā gatiḥ ॥
Pada - Padārtham
vāsudeva param jñānam : knowledge aimed at ŚrīVāsudeva; vāsudeva param tapaḥ : austerity aimed at ŚrīVāsudeva; vāsudeva paraḥ dharmaḥ : dharma aimed at ŚrīVāsudeva; vāsudeva parā gatiḥ : the supreme goal is ŚrīVāsudeva
Yathātatha Anuvādam
Knowledge is directed toward ŚrīVāsudeva; austerity is directed toward ŚrīVāsudeva; dharma is directed toward ŚrīVāsudeva; the supreme goal is ŚrīVāsudeva.
Saraḷa Bhāvam
All paths such as knowledge, austerity, and righteous living ultimately point toward ŚrīVāsudeva. He alone is the final destination that one must reach.
Ślokapāṭham
sa evedaṁ sasarjāgre bhagavān ātmamāyayā ।
sadasadrūpayā cāsau guṇamayā guṇo vibhuḥ ॥
॥ 01.02.30 ॥
Śravaṇam
Padavicchedam
saḥ eva idam sasarja agre bhagavān ātma māyayā ।
sat asat rūpayā ca asau guṇa mayā guṇaḥ vibhuḥ ॥
Pada - Padārtham
saḥ eva : He alone; idam : this universe; sasarja : created; agre : in the beginning; bhagavān : Bhagavān; ātma māyayā : by His own māyā; sat asat rūpayā : in forms of manifest and unmanifest; ca : and; asau : He; guṇa mayā : appearing through the guṇas; guṇaḥ vibhuḥ : the One who pervades all beyond the guṇas
Yathātatha Anuvādam
He alone, Bhagavān, in the beginning created this universe by His own māyā. Though appearing through forms of manifest and unmanifest, and through the guṇas, He is the One who pervades all beyond the guṇas.
Saraḷa Bhāvam
ŚrīmanNārāyaṇa alone created this universe through His divine power. Though He appears to function through nature and its qualities, in truth He remains beyond them, ever supreme and pervading all.
Ślokapāṭham
tayā vilasiteṣveṣu guṇeṣu guṇavān iva ।
antaḥ praviṣṭa ābhāti vijñānena vijṛmbhitaḥ ॥
॥ 01.02.31 ॥
Śravaṇam
Padavicchedam
tayā vilasiteṣu eṣu guṇeṣu guṇavān iva ।
antaḥ praviṣṭaḥ ābhāti vijñānena vijṛmbhitaḥ ॥
Pada - Padārtham
tayā : by that (māyā); vilasiteṣu : manifested; eṣu guṇeṣu : in these guṇas; guṇavān iva : as if possessing the guṇas; antaḥ praviṣṭaḥ : having entered within; ābhāti : appears or shines; vijñānena : with full knowledge; vijṛmbhitaḥ : expanded or fully manifested
Yathātatha Anuvādam
By that māyā, in these manifested guṇas, He appears as if endowed with the guṇas. Having entered within, He shines, fully manifest through complete knowledge.
Saraḷa Bhāvam
Though the Lord appears to act through the qualities of nature, He is not bound by them. He dwells within all, shining as pure consciousness and complete knowledge.
Ślokapāṭham
yathā hyavahito vahniḥ dāruṣvekaḥ svayoniṣu ।
nāneva bhāti viśvātmā bhūteṣu ca tathā pumān ॥
॥ 01.02.32 ॥
Śravaṇam
Padavicchedam
yathā hi avahitaḥ vahniḥ dāruṣu ekaḥ sva yoniṣu ।
nānā iva bhāti viśva ātmā bhūteṣu ca tathā pumān ॥
Pada - Padārtham
yathā hi : just as; avahitaḥ vahniḥ : fire concealed within; dāruṣu : in pieces of wood; ekaḥ : one; sva yoniṣu : in its own sources; nānā iva bhāti : appears as many; viśva ātmā : the soul of the universe; bhūteṣu : in all beings; ca : and; tathā : similarly; pumān : the Supreme Person
Yathātatha Anuvādam
Just as fire, though one, being concealed in wood, appears as many in its various sources, similarly the Supreme Person, the soul of the universe, appears as many in all beings.
Saraḷa Bhāvam
Just as one fire seems to appear in many forms when present in different pieces of wood, the one Supreme Being appears as if present in many beings. Though He is one, He is seen everywhere.
Ślokapāṭham
asau guṇamayairbhāvair bhūtasūkṣmendriyātmabhiḥ ।
svanirmiteṣu nirviṣṭo bhuṅkte bhūteṣu tadguṇān ॥
॥ 01.02.33 ॥
Śravaṇam
Padavicchedam
asau guṇa mayaiḥ bhāvaiḥ bhūta sūkṣma indriya ātmabhiḥ ।
sva nirmiteṣu nirviṣṭaḥ bhuṅkte bhūteṣu tat guṇān ॥
Pada - Padārtham
asau : He; guṇa mayaiḥ bhāvaiḥ : through modes composed of the guṇas; bhūta sūkṣma indriya ātmabhiḥ : through elements, subtle body, senses, and self; sva nirmiteṣu : in His own creations; nirviṣṭaḥ : having entered; bhuṅkte : experiences; bhūteṣu : in beings; tat guṇān : their qualities
Yathātatha Anuvādam
He, through the modes composed of the guṇas, through elements, subtle body, senses, and self, having entered into His own creations, experiences the qualities within beings.
Saraḷa Bhāvam
The Lord enters into His creation and appears to experience the qualities of nature through the body, senses, and mind. Though it seems like He participates in these experiences, it is all through His divine arrangement.
Ślokapāṭham
bhāvayatyeṣa sattvena lokān vai lokabhāvanaḥ ।
līlāvatārānurato devatiryaṅnarādiṣu ॥
॥ 01.02.34 ॥
Śravaṇam
Padavicchedam
bhāvayati eṣaḥ sattvena lokān vai loka bhāvanaḥ ।
līlā avatāra anurataḥ deva tiryaṅ nara ādiṣu ॥
Pada - Padārtham
bhāvayati : sustains or nourishes; eṣaḥ : He; sattvena : through sattva; lokān : the worlds; vai : indeed; loka bhāvanaḥ : the maintainer of the worlds; līlā avatāra anurataḥ : engaged in playful incarnations; deva tiryaṅ nara ādiṣu : among gods, animals, humans and others
Yathātatha Anuvādam
He, indeed the maintainer of the worlds, sustains the worlds through sattva. Being engaged in līlā incarnations, He appears among gods, animals, humans, and others.
Saraḷa Bhāvam
ŚrīmanNārāyaṇa sustains the entire creation through the quality of sattva. He joyfully takes various incarnations among gods, animals, and humans to uphold and guide the world.
Chapter conclusion Ślokapāṭham
iti śrīmadbhāgavate mahāpurāṇe pāramahaṁsyāṁ saṁhitāyām ।
prathama skandhe dvitīyo’dhyāyaḥ ॥
Śravaṇam
Padavicchedam
iti śrīmadbhāgavate mahā purāṇe pāramahaṁsyāṁ saṁhitāyām ।
prathama skandhe dvitīyaḥ adhyāyaḥ ॥
Pada - Padārtham
iti : thus; śrīmadbhāgavate : in ŚrīmadBhāgavatam; mahā purāṇe : in the great Purāṇa; pāramahaṁsyām : pertaining to the paramahaṁsas; saṁhitāyām : in the sacred compilation; prathama skandhe : in the first canto; dvitīyaḥ adhyāyaḥ : the second chapter
Yathātatha Anuvādam
Thus, in ŚrīmadBhāgavatam, the great Purāṇa, the sacred compilation pertaining to the paramahaṁsas, in the First Canto, ends the Second Chapter.
Saraḷa Bhāvam
This colophon marks the completion of the Second Chapter of the First Canto. It reminds the reader that the teachings just heard belong to ŚrīmadBhāgavatam, the great Purāṇa revered as a sacred compilation for seekers of the highest spiritual truth and devotion. By formally identifying the canto and chapter, it preserves the traditional structure of the text and concludes the chapter with reverence and clarity.
“Where devotion blossoms, doubt is cut at the root.”
Other Study Paths | Canto 01 | Chapter 02
Parāyaṇam | Bhāvārtham | Sāram | Sārāmśam