TEXT 1
TEXT
sri-suka uvaca
nabhir apatya-kamo ‘prajaya merudevya bhagavantam yajna-purusam
avahitatmayajata.
Sukadeva Gosvami continued to speak: Maharaja Nabhi, the son of
Agnidhra, wished to have sons, and therefore he attentively began to
offer prayers and worship the Supreme Personality of Godhead, Lord Visnu,
the master and enjoyer of all sacrifices. Maharaja Nabhi’s wife,
Merudevi, who had not given birth to any children at that time, also
worshiped Lord Visnu along with her husband.
TEXT 2
TEXT
tasya ha vava sraddhaya visuddha-bhavena yajatah pravargyesu pracaratsu
dravya-desa-kala-mantrartvig-daksina-vidhana-yogopapattya duradhigamo ‘pi
bhagavan bhagavata-vatsalyataya supratika atmanam aparajitam nijajanabhipretartha-
vidhitsaya grhita-hrdayo hrdayangamam manonayananandanavayavabhiramam
aviscakara.
In the performance of a sacrifice, there are seven transcendental
means to obtain the mercy of the Supreme Personality of Godhead: (1) by
sacrificing valuable things or eatables, (2) by acting in terms of place,
(3) by acting in terms of time, (4) by offering hymns, (5) by going
through the priest, (6) by offering gifts to the priests and (7) by
observing the regulative principles. However, one cannot always obtain
the Supreme Lord through this paraphernalia. Nonetheless, the Lord is
affectionate to His devotee; therefore when Maharaja Nabhi, who was a
devotee, worshiped and offered prayers to the Lord with great faith and
devotion and with a pure uncontaminated mind, superficially performing
some yajna in the line of pravargya, the kind Supreme Personality of
Godhead, due to His affection for His devotees, appeared before King
Nabhi in His unconquerable and captivating form with four hands. In this
way, to fulfill the desire of His devotee, the Supreme Personality of
Godhead manifested Himself in His beautiful body before His devotee. This
body pleases the mind and eyes of the devotees.
TEXT 3
TEXT
atha ha tam aviskrta-bhuja-yugala-dvayam hiranmayam purusa-visesam
kapisa-kauseyambara-dharam urasi vilasac-chrivatsa-lalamam daravaravanaruha-
vana-malacchury-amrta-mani-gadadibhir upalaksitam sphuta-kiranapravara-
mukuta-kundala-kataka-kati-sutra-hara-keyura-nupurady-angabhusana-
vibhusitam rtvik-sadasya-grha-patayo ‘dhana ivottama-dhanam
upalabhya sabahu-manam arhanenavanata-sirsana upatasthuh.
Lord Visnu appeared before King Nabhi with four arms. He was very
bright, and He appeared to be the best of all personalities. Around the
lower portion of His body, He wore a yellow silken garment. On His chest
was the mark of Srivatsa, which always displays beauty. He carried a
conchshell, lotus flower, disc and club, and He wore a garland of forest
flowers and the Kaustubha gem. He was beautifully decorated with a
helmet, earrings, bangles, belt, pearl necklace, armlets, ankle bells and
other bodily ornaments bedecked with radiant jewels. Seeing the Lord
present before them, King Nabhi and his priests and associates felt just
like poor people who have suddenly attained great riches. They received
the Lord and respectfully bent their heads and offered Him things in
worship.
TEXTS 4-5
TEXT
rtvija ucuh
arhasi muhur arhattamarhanam asmakam anupathanam namo nama ity etavat
sad-upasiksitam ko ‘rhati puman prakrti-guna-vyatikara-matir anisa
isvarasya parasya prakrti-purusayor arvaktanabhir nama-rupakrtibhi rupanirupanam;
sakala-jana-nikaya-vrjina-nirasana-sivatama-pravara-gunaganaika-
desa-kathanad rte.
The priests began to offer prayers to the Lord, saying: O most
worshipable one, we are simply Your servants. Although You are full in
Yourself, please, out of Your causeless mercy, accept a little service
from us, Your eternal servants. We are not actually aware of Your
transcendental form, but we can simply offer our respectful obeisances
again and again, as instructed by the Vedic literatures and authorized
acaryas. Materialistic living entities are very much attracted to the
modes of material nature, and therefore they are never perfect, but You
are above the jurisdiction of all material conceptions. Your name, form
and qualities are all transcendental and beyond the conception of
experimental knowledge. Indeed, who can conceive of You? In the material
world we can perceive only material names and qualities. We have no other
power than to offer our respectful obeisances and prayers unto You, the
transcendental person. The chanting of Your auspicious transcendental
qualities will wipe out the sins of all mankind. That is the most
auspicious activity for us, and we can thus partially understand Your
supernatural position.
TEXT 6
TEXT
parijananuraga-viracita-sabala-samsabda-salila-sita-kisalaya-tulasikadurvankurair
api sambhrtaya saparyaya kila parama paritusyasi.
O Supreme Lord, You are full in every respect. You are certainly very
satisfied when Your devotees offer You prayers with faltering voices and
in ecstasy bring You tulasi leaves, water, twigs bearing new leaves, and
newly grown grass. This surely makes You satisfied.
TEXT 7
TEXT
athanayapi na bhavata ijyayoru-bhara-bharaya samucitam artham
ihopalabhamahe.
We have engaged in Your worship with many things and have offered
sacrifices unto You, but we think that there is no need for so many
arrangements to please Your Lordship.
TEXT 8
TEXT
atmana evanusavanam anjasavyatirekena bobhuyamanasesa-purusarthasvarupasya
kintu nathasisa asasananam etad abhisamradhana-matram bhavitum
arhati.
All of life’s goals and opulences are directly, self-sufficiently,
unceasingly and unlimitedly increasing in You at every moment. Indeed,
You are unlimited enjoyment and blissful existence itself. As far as we
are concerned, O Lord, we are always after material enjoyment. You do not
need all these sacrificial arrangements, but they are meant for us so
that we may be benedicted by Your Lordship. All these sacrifices are
performed for our fruitive results, aid they are not actually needed by
You.
TEXT 9
TEXT
tad yatha balisanam svayam atmanah sreyah param avidusam parama-paramapurusa
prakarsa-karunaya sva-mahimanam capavargakhyam upakalpayisyan
svayam napacita evetaravad ihopalaksitah.
O Lord of lords, we are completely ignorant of the execution of
dharma, artha, kama and moksa, the process of liberation, because we do
not actually know the goal of life. You have appeared personally before
us like a person soliciting worship, but actually You are present here
just so we can see You. You have come out of Your abundant and causeless
mercy in order to serve our purpose, our interest, and give us the
benefit of Your personal glory called apavarga, liberation. You have
come, although You are not properly worshiped by us due to our ignorance.
TEXT 10
TEXT
athayam eva varo hy arhattama yarhi barhisi rajarser varadarsabho bhavan
nija-puruseksana-visaya asit.
O most worshipable of all, You are the best of all benefactors, and
Your appearance at saintly King Nabhi’s sacrificial arena is meant for
our benediction. Because You have been seen by us, You have bestowed upon
us the most valuable benediction.
TEXT 11
TEXT
asanga-nisita-jnananala-vidhutasesa-malanam bhavat-svabhavanam
atmaramanam muninam anavarata-parigunita-guna-gana parama-mangalayanaguna-
gana-kathano ‘si.
Dear Lord, all the great sages who are thoughtful and saintly persons
incessantly recount Your spiritual qualities. These sages have already
burned up all the unlimited dirty things and, by the fire of knowledge,
strengthened their detachment from the material world. Thus they have
attained Your qualities and are self-satisfied. Yet even for those who
feel spiritual bliss in chanting Your attributes, Your personal presence
is very rare.
TEXT 12
TEXT
atha kathancit skhalana-ksut-patana-jrmbhana-duravasthanadisu vivasanam
nah smaranaya jvara-marana-dasayam api sakala-kasmala-nirasanani tava
guna-krta-namadheyani vacana-gocarani bhavantu.
Dear Lord, we may not be able to remember Your name, form and
qualities due to stumbling, hunger, falling down, yawning or being in a
miserable diseased condition at the time of death when there is a high
fever. We therefore pray unto You, O Lord, for You are very affectionate
to Your devotees. Please help us remember You and utter Your holy names,
attributes and activities, which can dispel all the reactions of our
sinful lives.
TEXT 13
TEXT
kincayam rajarsir apatya-kamah prajam bhavadrsim asasana isvaram asisam
svargapavargayor api bhavantam upadhavati prajayam artha-pratyayo
dhanadam ivadhanah phalikaranam.
Dear Lord, here is the great King Nabhi, whose ultimate goal in life
is to have a son like You. Your Lordship, his position is like that of a
person approaching a very rich man and begging for a little grain.
Maharaja Nabhi is so desirous of having a son that he is worshiping You
for a son, although You can offer him any exalted position, including
elevation to the heavenly planets or liberation back to Godhead.
TEXT 14
TEXT
ko va iha te ‘parajito ‘parajitaya mayayanavasita-padavyanavrta-matir
visaya-visa-rayanavrta-prakrtir anupasita-mahac-caranah.
Dear Lord, unless one worships the lotus feet of great devotees, one
will be conquered by the illusory energy, and his intelligence will be
bewildered. Indeed, who has not been carried away by the waves of
material enjoyment, which are like poison? Your illusory energy is
unconquerable. No one can see the path of this material energy or tell
how it is working.
TEXT 15
TEXT
yad u ha vava tava punar adabhra-kartar iha samahutas tatrartha-dhiyam
mandanam nas tad yad deva-helanam deva-devarhasi samyena sarvan
prativodhum avidusam.
O Lord, You perform many wonderful activities. Our only aim was to
acquire a son by performing this great sacrifice; therefore our
intelligence is not very sharp. We are not experienced in ascertaining
life’s goal. By inviting You to this negligible sacrifice for some
material motive, we have certainly committed a great offense at Your
lotus feet. Therefore, O Lord of lords, please excuse our offense because
of Your causeless mercy and equal mind.
TEXT 16
TEXT
sri-suka uvaca
iti nigadenabhistuyamano bhagavan animisarsabho varsadharabhivaditabhivandita-
caranah sadayam idam aha.
Sri Sukadeva Gosvami said: The priests, who were even worshiped by
King Nabhi, the Emperor of Bharata-varsa, offered prayers in prose
[generally they were in poetry] and bowed down at the Lord’s lotus feet.
The Lord of lords, the ruler of the demigods, was very pleased with them,
and He began to speak as follows.
TEXT 17
TEXT
sri-bhagavan uvaca
aho bataham rsayo bhavadbhir avitatha-girbhir varam asulabham abhiyacito
yad amusyatmajo maya sadrso bhuyad iti mamaham evabhirupah kaivalyad
athapi brahma-vado na mrsa bhavitum arhati mamaiva hi mukham yad dvijadeva-
kulam.
The Supreme Personality of Godhead replied: O great sages, I am
certainly very pleased with your prayers. You are all truthful. You have
prayed for the benediction of a son like Me for King Nabhi, but this is
very difficult to obtain. Since I am the Supreme Person without a second
and since no one is equal to Me, another personality like Me is not
possible to find. In any case, because you are all qualified brahmanas,
your vibrations should not prove untrue. I consider the brahmanas who are
well qualified with brahminical qualities to be as good as My own mouth.
TEXT 18
TEXT
tata agnidhriye ‘msa-kalayavatarisyamy atma-tulyam anupalabhamanah.
Since I cannot find anyone equal to Me, I shall personally expand
Myself into a plenary portion and thus advent Myself in the womb of
Merudevi, the wife of Maharaja Nabhi, the son of Agnidhra.
TEXT 19
TEXT
sri-suka uvaca
iti nisamayantya merudevyah patim abhidhayantardadhe bhagavan.
Sukadeva Gosvami continued: After saying this, the Lord disappeared.
The wife of King Nabhi, Queen Merudevi, was sitting by the side of her
husband, and consequently she could hear everything the Supreme Lord had
spoken.
TEXT 20
TEXT
barhisi tasminn eva visnudatta bhagavan paramarsibhih prasadito nabheh
priya-cikirsaya tad-avarodhayane merudevyam dharman darsayitu-kamo vatarasananam
sramananam rsinam urdhva-manthinam suklaya tanuvavatatara.
O Visnudatta, Pariksit Maharaja, the Supreme Personality of Godhead
was pleased by the great sages at that sacrifice. Consequently the Lord
decided to personally exhibit the method of executing religious
principles [as observed by brahmacaris, sannyasis, vanaprasthas and
grhasthas engaged in rituals] and also satisfy Maharaja Nabhi’s desire.
Consequently He appeared as the son of Merudevi in His original spiritual
form, which is above the modes of material nature.
December 2, 2011 at 6:31 am |
hari om,
veryknowledge.wish if i get something like this im malayalam.