Narada's Instructions on Srimad-Bhagavatam for Vyasadeva

Verse 1 (bhagavata.1.5.1)

सूत उवाच अथ तं सुखमासीन उपासीनं बृहच्छ्रवाः । देवर्षिः प्राह विप्रर्षिं वीणापाणिः स्मयन्निव ॥ १ ॥

sūta uvāca atha taṁ sukham āsīna upāsīnaṁ bṛhac-chravāḥ devarṣiḥ prāha viprarṣiṁ vīṇā-pāṇiḥ smayann iva

Suta said: Then the sage among the gods, veena in hand and smiling as if in jest, spoke to the greatly renowned sage among brahmins [Vyasa], who sat comfortably at his side.

Verse 2 (bhagavata.1.5.2)

नारद उवाच पाराशर्य महाभाग भवतः कच्चिदात्मना । परितुष्यति शारीर आत्मा मानस एव वा ॥ २ ॥

nārada uvāca pārāśarya mahā-bhāga bhavataḥ kaccid ātmanā parituṣyati śārīra ātmā mānasa eva vā

Narada said: O greatly fortunate son of Parashara, tell me — is your self satisfied, whether through identification with the body or through the mind?

Verse 3 (bhagavata.1.5.3)

जिज्ञासितं सुसम्पन्नमपि ते महदद्भुतम् । कृतवान् भारतं यस्त्वं सर्वार्थपरिबृंहितम् ॥ ३ ॥

jijñāsitaṁ susampannam api te mahad-adbhutam kṛtavān bhārataṁ yas tvaṁ sarvārtha-paribṛṁhitam

Your inquiry has been fully accomplished, for you have composed the great and wondrous Mahabharata, in which every subject is elaborately explained.

Verse 4 (bhagavata.1.5.4)

जिज्ञासितमधीतं च ब्रह्म यत्तत्सनातनम् । तथापि शोचस्यात्मानमकृतार्थ इव प्रभो ॥ ४ ॥

jijñāsitam adhītaṁ ca brahma yat tat sanātanam tathāpi śocasy ātmānam akṛtārtha iva prabho

You have inquired into and studied the eternal Brahman as well; yet, my lord, you grieve as though your purpose remains unfulfilled.

Verse 5 (bhagavata.1.5.5)

व्यास उवाच अस्त्येव मे सर्वमिदं त्वयोक्तं तथापि नात्मा परितुष्यते मे । तन्मूलमव्यक्तमगाधबोधं पृच्छामहे त्वात्मभवात्मभूतम् ॥ ५ ॥

vyāsa uvāca asty eva me sarvam idaṁ tvayoktaṁ tathāpi nātmā parituṣyate me tan-mūlam avyaktam agādha-bodhaṁ pṛcchāmahe tvātma-bhavātma-bhūtam

Vyasa said: All that you have said of me is indeed true; and yet my heart finds no peace. I therefore ask you, who are born of the self-born [Brahma] and are himself of unfathomable wisdom, to reveal the hidden root of this discontent.

Verse 6 (bhagavata.1.5.6)

स वै भवान् वेद समस्तगुह्य- मुपासितो यत्पुरुषः पुराणः । परावरेशो मनसैव विश्वं सृजत्यवत्यत्ति गुणैरसङ्गः ॥ ६ ॥

sa vai bhavān veda samasta-guhyam upāsito yat puruṣaḥ purāṇaḥ parāvareśo manasaiva viśvaṁ sṛjaty avaty atti guṇair asaṅgaḥ

You indeed know every hidden truth, for you worship that primeval Person, the lord of both cause and effect, who, untouched by the material qualities, creates, sustains and withdraws this universe by mind alone.

Verse 7 (bhagavata.1.5.7)

त्वं पर्यटन्नर्क इव त्रिलोकी- मन्तश्चरो वायुरिवात्मसाक्षी । परावरे ब्रह्मणि धर्मतो व्रतैः स्नातस्य मे न्यूनमलं विचक्ष्व ॥ ७ ॥

tvaṁ paryaṭann arka iva tri-lokīm antaś-caro vāyur ivātma-sākṣī parāvare brahmaṇi dharmato vrataiḥ snātasya me nyūnam alaṁ vicakṣva

Like the sun you traverse the three worlds, and like the wind moving within all, you are witness to every self. So please discern clearly what still lacks in me, though I have bathed in devotion, in vows and in the knowledge of the Absolute both as cause and effect.

Verse 8 (bhagavata.1.5.8)

श्रीनारद उवाच भवतानुदितप्रायं यशो भगवतोऽमलम् । येनैवासौ न तुष्येत मन्ये तद्दर्शनं खिलम् ॥ ८ ॥

śrī-nārada uvāca bhavatānudita-prāyaṁ yaśo bhagavato ’malam yenaivāsau na tuṣyeta manye tad darśanaṁ khilam

Sri Narada said: You have scarcely sung the spotless glory of the Lord. I consider any teaching by which He is not pleased to be worthless.

Verse 9 (bhagavata.1.5.9)

यथा धर्मादयश्चार्था मुनिवर्यानुकीर्तिताः । न तथा वासुदेवस्य महिमा ह्यनुवर्णितः ॥ ९ ॥

yathā dharmādayaś cārthā muni-varyānukīrtitāḥ na tathā vāsudevasya mahimā hy anuvarṇitaḥ

Just as you have repeatedly recounted dharma and the other aims of life, O greatest of sages, in that same measure you have not described the glory of Vasudeva.

Verse 10 (bhagavata.1.5.10)

न यद्वचश्चित्रपदं हरेर्यशो जगत्पवित्रं प्रगृणीत कर्हिचित् । तद्वायसं तीर्थमुशन्ति मानसा न यत्र हंसा निरमन्त्युशिक्क्षयाः ॥ १० ॥

na yad vacaś citra-padaṁ harer yaśo jagat-pavitraṁ pragṛṇīta karhicit tad vāyasaṁ tīrtham uśanti mānasā na yatra haṁsā niramanty uśik-kṣayāḥ

Words, however ornately composed, that never describe the glory of Hari — who alone purifies the whole world — are held by the wise to be a pilgrimage fit only for crows; the swans, dwellers of the transcendent abode, take no delight there.

Verse 11 (bhagavata.1.5.11)

तद्वाग्विसर्गो जनताघविप्लवो यस्मिन् प्रतिश्लोकमबद्धवत्यपि । नामान्यनन्तस्य यशोऽङ्कितानि यत् शृण्वन्ति गायन्ति गृणन्ति साधवः ॥ ११ ॥

tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddhavaty api nāmāny anantasya yaśo ’ṅkitāni yat śṛṇvanti gāyanti gṛṇanti sādhavaḥ

But that outpouring of words which overturns the sins of the people, in which every verse — even if imperfectly composed — carries the names and glories of the Infinite, is heard, sung and cherished by the saintly.

Verse 12 (bhagavata.1.5.12)

नैष्कर्म्यमप्यच्युतभाववर्जितं न शोभते ज्ञानमलं निरञ्जनम् । कुतः पुनः शश्वदभद्रमीश्वरे न चार्पितं कर्म यदप्यकारणम् ॥ १२ ॥

naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam kutaḥ punaḥ śaśvad abhadram īśvare na cārpitaṁ karma yad apy akāraṇam

Even knowledge free of all taint, leading to freedom from action, does not truly shine if devoid of the sense of the Infallible Lord — how much less, then, that action which is ever inauspicious and, being fruitless by nature, is still not offered to Him?

Verse 13 (bhagavata.1.5.13)

अथो महाभाग भवानमोघदृक् शुचिश्रवाः सत्यरतो धृतव्रतः । उरुक्रमस्याखिलबन्धमुक्तये समाधिनानुस्मर तद्विचेष्टितम् ॥ १३ ॥

atho mahā-bhāga bhavān amogha-dṛk śuci-śravāḥ satya-rato dhṛta-vrataḥ urukramasyākhila-bandha-muktaye samādhinānusmara tad-viceṣṭitam

Therefore, O greatly blessed one, you whose vision never fails, whose fame is pure, who are devoted to truth and firm in vow — recall in meditation, for the liberation of all beings from bondage, the wondrous deeds of the Lord of vast strides.

Verse 14 (bhagavata.1.5.14)

ततोऽन्यथा किञ्चन यद्विवक्षतः पृथग्दृशस्तत्कृतरूपनामभिः । न कर्हिचित्क्वापि च दुःस्थिता मति- र्लभेत वाताहतनौरिवास्पदम् ॥ १४ ॥

tato ’nyathā kiñcana yad vivakṣataḥ pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ na karhicit kvāpi ca duḥsthitā matir labheta vātāhata-naur ivāspadam

Whatever one who sees things apart from the Lord wishes to describe otherwise, the mind, disturbed by the forms and names such vision creates, never anywhere finds rest — like a boat tossed by the wind.

Verse 15 (bhagavata.1.5.15)

जुगुप्सितं धर्मकृतेऽनुशासतः स्वभावरक्तस्य महान् व्यतिक्रमः । यद्वाक्यतो धर्म इतीतरः स्थितो न मन्यते तस्य निवारणं जनः ॥ १५ ॥

jugupsitaṁ dharma-kṛte ’nuśāsataḥ svabhāva-raktasya mahān vyatikramaḥ yad-vākyato dharma itītaraḥ sthito na manyate tasya nivāraṇaṁ janaḥ

It is truly reprehensible, a grave transgression, to instruct in the name of dharma one who is by nature already inclined to enjoyment; for once people are established by your word in the belief that this is dharma, they will no longer heed any prohibition of it.

Verse 16 (bhagavata.1.5.16)

विचक्षणोऽस्यार्हति वेदितुं विभो- रनन्तपारस्य निवृत्तितः सुखम् । प्रवर्तमानस्य गुणैरनात्मन- स्ततो भवान्दर्शय चेष्टितं विभोः ॥ १६ ॥

vicakṣaṇo ’syārhati vedituṁ vibhor ananta-pārasya nivṛttitaḥ sukham pravartamānasya guṇair anātmanas tato bhavān darśaya ceṣṭitaṁ vibhoḥ

Only one who is truly discerning and has turned away from sense enjoyment deserves to understand the happiness of the boundless Lord; for those still driven by the material qualities and ignorant of the self, you, therefore, should reveal the deeds of the Lord.

Verse 17 (bhagavata.1.5.17)

त्यक्त्वा स्वधर्मं चरणाम्बुजं हरे- र्भजन्नपक्वोऽथ पतेत्ततो यदि । यत्र क्व वाभद्रमभूदमुष्य किं को वार्थ आप्तोऽभजतां स्वधर्मतः ॥ १७ ॥

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo ’tha patet tato yadi yatra kva vābhadram abhūd amuṣya kiṁ ko vārtha āpto ’bhajatāṁ sva-dharmataḥ

If one abandons his prescribed duty and takes to worshipping the lotus feet of Hari, and then falls, being still unripe — what harm has truly come to him thereby, and where? And what has one who merely performs his own duty without worship actually gained?

Verse 18 (bhagavata.1.5.18)

तस्यैव हेतोः प्रयतेत कोविदो न लभ्यते यद्भ्रमतामुपर्यधः । तल्लभ्यते दुःखवदन्यतः सुखं कालेन सर्वत्र गभीररंहसा ॥ १८ ॥

tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ tal labhyate duḥkhavad anyataḥ sukhaṁ kālena sarvatra gabhīra-raṁhasā

The wise should strive only for that goal which cannot be found by wandering upward or downward through all the worlds; for happiness, like sorrow, comes of itself in due course, everywhere, by the deep and silent movement of time.

Verse 19 (bhagavata.1.5.19)

न वै जनो जातु कथञ्चनाव्रजे- न्मुकुन्दसेव्यन्यवदङ्ग संसृतिम् । स्मरन्मुकुन्दाङ्घ्र्युरपगूहनं पुन- र्विहातुमिच्छेन्न रसग्रहो जनः ॥ १९ ॥

na vai jano jātu kathañcanāvrajen mukunda-sevy anyavad aṅga saṁsṛtim smaran mukundāṅghry-upagūhanaṁ punar vihātum icchen na rasa-graho janaḥ

One who serves Mukunda never truly falls into worldly bondage as others do, O dear one; for a person who has once tasted the embrace of Mukunda's feet, remembering it, never wishes to give up that relish again.

Verse 20 (bhagavata.1.5.20)

इदं हि विश्वं भगवानिवेतरो यतो जगत्स्थाननिरोधसम्भवाः । तद्धि स्वयं वेद भवांस्तथापि ते प्रादेशमात्रं भवतः प्रदर्शितम् ॥ २० ॥

idaṁ hi viśvaṁ bhagavān ivetaro yato jagat-sthāna-nirodha-sambhavāḥ tad dhi svayaṁ veda bhavāṁs tathāpi te prādeśa-mātraṁ bhavataḥ pradarśitam

This universe is indeed the Lord Himself, and yet appears distinct from Him, since from Him arise the world's creation, maintenance and dissolution. This you already know for yourself; still, I have shown you only a bare outline.

Verse 21 (bhagavata.1.5.21)

त्वमात्मनात्मानमवेह्यमोघदृक् परस्य पुंसः परमात्मनः कलाम् । अजं प्रजातं जगतः शिवाय त- न्महानुभावाभ्युदयोऽधिगण्यताम् ॥ २१ ॥

tvam ātmanātmānam avehy amogha-dṛk parasya puṁsaḥ paramātmanaḥ kalām ajaṁ prajātaṁ jagataḥ śivāya tan mahānubhāvābhyudayo ’dhigaṇyatām

You, whose vision never fails, know the Supersoul by your own self, for you are a portion of that transcendent Supreme Person; though unborn, you have taken birth for the world's welfare. Describe, then, most fully the glorious deeds of that great being.

Verse 22 (bhagavata.1.5.22)

इदं हि पुंसस्तपसः श्रुतस्य वा स्विष्टस्य सूक्तस्य च बुद्धिदत्तयोः । अविच्युतोऽर्थः कविभिर्निरूपितो यदुत्तमश्लोकगुणानुवर्णनम् ॥ २२ ॥

idaṁ hi puṁsas tapasaḥ śrutasya vā sviṣṭasya sūktasya ca buddhi-dattayoḥ avicyuto ’rthaḥ kavibhir nirūpito yad-uttamaśloka-guṇānuvarṇanam

This alone, learned poets have concluded, is the unfailing purpose of a man's austerity, Vedic study, sacrifice, hymns, cultivated wisdom and charity — the description of the qualities of Him who is praised in the choicest verse.

Verse 23 (bhagavata.1.5.23)

अहं पुरातीतभवेऽभवं मुने दास्यास्तु कस्याश्चन वेदवादिनाम् । निरूपितो बालक एव योगिनां शुश्रूषणे प्रावृषि निर्विविक्षताम् ॥ २३ ॥

ahaṁ purātīta-bhave ’bhavaṁ mune dāsyās tu kasyāścana veda-vādinām nirūpito bālaka eva yogināṁ śuśrūṣaṇe prāvṛṣi nirvivikṣatām

O sage, in a former life I was born as the son of a certain maidservant who served followers of the Vedas. As a mere boy I was assigned to attend upon those yogis when they gathered together during the rainy season.

Verse 24 (bhagavata.1.5.24)

ते मय्यपेताखिलचापलेऽर्भके दान्तेऽधृतक्रीडनकेऽनुवर्तिनि । चक्रुः कृपां यद्यपि तुल्यदर्शनाः शुश्रूषमाणे मुनयोऽल्पभाषिणि ॥ २४ ॥

te mayy apetākhila-cāpale ’rbhake dānte ’dhṛta-krīḍanake ’nuvartini cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ śuśrūṣamāṇe munayo ’lpa-bhāṣiṇi

Though they were impartial by nature, those sages showed grace to me — a boy free of all fickleness, self-controlled, uninterested in play, obedient, faithfully attentive in service, and sparing in speech.

Verse 25 (bhagavata.1.5.25)

उच्छिष्टलेपाननुमोदितो द्विजैः सकृत्स्म भुञ्जे तदपास्तकिल्बिषः । एवं प्रवृत्तस्य विशुद्धचेतस- स्तद्धर्म एवात्मरुचिः प्रजायते ॥ २५ ॥

ucchiṣṭa-lepān anumodito dvijaiḥ sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ evaṁ pravṛttasya viśuddha-cetasas tad-dharma evātma-ruciḥ prajāyate

Once, permitted by those brahmins, I ate the remnants of their food, and by that alone all my sins were destroyed. Thus engaged, with heart purified, an inner attraction to their very way of life arose in me.

Verse 26 (bhagavata.1.5.26)

तत्रान्वहं कृष्णकथाः प्रगायता- मनुग्रहेणाशृणवं मनोहराः । ताः श्रद्धया मेऽनुपदं विशृण्वतः प्रियश्रवस्यङ्ग ममाभवद्रुचिः ॥ २६ ॥

tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām anugraheṇāśṛṇavaṁ manoharāḥ tāḥ śraddhayā me ’nupadaṁ viśṛṇvataḥ priyaśravasy aṅga mamābhavad ruciḥ

There, day after day, by their grace I heard those sages sing the enchanting stories of Krishna; and as I listened attentively to every word with faith, O Vyasa, my taste for the Lord, whose fame is dear to hear, grew ever stronger.

Verse 27 (bhagavata.1.5.27)

तस्मिंस्तदा लब्धरुचेर्महामते प्रियश्रवस्यस्खलिता मतिर्मम । ययाहमेतत्सदसत्स्वमायया पश्ये मयि ब्रह्मणि कल्पितं परे ॥ २७ ॥

tasmiṁs tadā labdha-rucer mahā-mate priyaśravasy askhalitā matir mama yayāham etat sad-asat sva-māyayā paśye mayi brahmaṇi kalpitaṁ pare

O great-minded one, once that taste was gained, my mind became fixed unwaveringly on that Lord of dear renown; by that very taste I came to see this world of gross and subtle forms as merely conceived by one's own illusion, resting on me, the transcendent Brahman.

Verse 28 (bhagavata.1.5.28)

इत्थं शरत्प्रावृषिकावृतू हरे- र्विशृण्वतो मेऽनुसवं यशोऽमलम् । सङ्कीर्त्यमानं मुनिभिर्महात्मभि- र्भक्तिः प्रवृत्तात्मरजस्तमोपहा ॥ २८ ॥

itthaṁ śarat-prāvṛṣikāv ṛtū harer viśṛṇvato me ’nusavaṁ yaśo ’malam saṅkīrtyamānaṁ munibhir mahātmabhir bhaktiḥ pravṛttātma-rajas-tamopahā

Thus, through the two seasons of autumn and the rains, as I constantly heard the spotless glory of Hari sung by those great-souled sages, devotion arose in me, dispelling the passion and ignorance clinging to the self.

Verse 29 (bhagavata.1.5.29)

तस्यैवं मेऽनुरक्तस्य प्रश्रितस्य हतैनसः । श्रद्दधानस्य बालस्य दान्तस्यानुचरस्य च ॥ २९ ॥

tasyaivaṁ me ’nuraktasya praśritasya hatainasaḥ śraddadhānasya bālasya dāntasyānucarasya ca

Thus devoted to them, humble, cleansed of sin, full of faith though still a boy, self-controlled and their faithful follower —

Verse 30 (bhagavata.1.5.30)

ज्ञानं गुह्यतमं यत्तत्साक्षाद्भगवतोदितम् । अन्ववोचन् गमिष्यन्तः कृपया दीनवत्सलाः ॥ ३० ॥

jñānaṁ guhyatamaṁ yat tat sākṣād bhagavatoditam anvavocan gamiṣyantaḥ kṛpayā dīna-vatsalāḥ

— to me, as they were about to depart, those sages, ever tender toward the humble, out of their grace imparted that most confidential knowledge spoken directly by the Lord Himself.

Verse 31 (bhagavata.1.5.31)

येनैवाहं भगवतो वासुदेवस्य वेधसः । मायानुभावमविदं येन गच्छन्ति तत्पदम् ॥ ३१ ॥

yenaivāhaṁ bhagavato vāsudevasya vedhasaḥ māyānubhāvam avidaṁ yena gacchanti tat-padam

By that very knowledge I came to understand the power of the divine energy of the Lord Vasudeva, the creator of all — the knowledge by which one attains His abode.

Verse 32 (bhagavata.1.5.32)

एतत्संसूचितं ब्रह्मंस्तापत्रयचिकित्सितम् । यदीश्वरे भगवति कर्म ब्रह्मणि भावितम् ॥ ३२ ॥

etat saṁsūcitaṁ brahmaṁs tāpa-traya-cikitsitam yad īśvare bhagavati karma brahmaṇi bhāvitam

This, O brahmin, has been declared the remedy for the three kinds of suffering: that all one's actions be dedicated to the Supreme Lord, who is the Absolute itself.

Verse 33 (bhagavata.1.5.33)

आमयो यश्च भूतानां जायते येन सुव्रत । तदेव ह्यामयं द्रव्यं न पुनाति चिकित्सितम् ॥ ३३ ॥

āmayo yaś ca bhūtānāṁ jāyate yena suvrata tad eva hy āmayaṁ dravyaṁ na punāti cikitsitam

O virtuous one, does not the very substance that causes a disease in a living being, when applied as treatment, also cure that same disease?

Verse 34 (bhagavata.1.5.34)

एवं नृणां क्रियायोगाः सर्वे संसृतिहेतवः । त एवात्मविनाशाय कल्पन्ते कल्पिताः परे ॥ ३४ ॥

evaṁ nṛṇāṁ kriyā-yogāḥ sarve saṁsṛti-hetavaḥ ta evātma-vināśāya kalpante kalpitāḥ pare

In the same way, all the ritual activities of men, though the very cause of worldly bondage, become — when dedicated to the Supreme — capable of destroying the root of that same bondage.

Verse 35 (bhagavata.1.5.35)

यदत्र क्रियते कर्म भगवत्परितोषणम् । ज्ञानं यत्तदधीनं हि भक्तियोगसमन्वितम् ॥ ३५ ॥

yad atra kriyate karma bhagavat-paritoṣaṇam jñānaṁ yat tad adhīnaṁ hi bhakti-yoga-samanvitam

Whatever action is performed here for the satisfaction of the Lord — that, joined with devotion, is what true knowledge depends upon.

Verse 36 (bhagavata.1.5.36)

कुर्वाणा यत्र कर्माणि भगवच्छिक्षयासकृत् । गृणन्ति गुणनामानि कृष्णस्यानुस्मरन्ति च ॥ ३६ ॥

kurvāṇā yatra karmāṇi bhagavac-chikṣayāsakṛt gṛṇanti guṇa-nāmāni kṛṣṇasyānusmaranti ca

Performing their duties constantly under the Lord's instruction, they utter His qualities and names and ever remember Krishna.

Verse 37 (bhagavata.1.5.37)

ॐ नमो भगवते तुभ्यं वासुदेवाय धीमहि । प्रद्युम्नायानिरुद्धाय नमः सङ्कर्षणाय च ॥ ३७ ॥

oṁ namo bhagavate tubhyaṁ vāsudevāya dhīmahi pradyumnāyāniruddhāya namaḥ saṅkarṣaṇāya ca

Om, obeisance to You, O Lord Vasudeva; we meditate upon You, and offer obeisance also to Pradyumna, Aniruddha and Sankarshana.

Verse 38 (bhagavata.1.5.38)

इति मूर्त्यभिधानेन मन्त्रमूर्तिममूर्तिकम् । यजते यज्ञपुरुषं स सम्यग्दर्शनः पुमान् ॥ ३८ ॥

iti mūrty-abhidhānena mantra-mūrtim amūrtikam yajate yajña-puruṣaṁ sa samyag-darśanaḥ pumān

One who, through such naming as a form, thus worships the formless Lord of sacrifice in His form as sacred sound — he alone is the man of true vision.

Verse 39 (bhagavata.1.5.39)

इमं स्वनिगमं ब्रह्मन्नवेत्य मदनुष्ठितम् । अदान्मे ज्ञानमैश्वर्यं स्वस्मिन् भावं च केशवः ॥ ३९ ॥

imaṁ sva-nigamaṁ brahmann avetya mad-anuṣṭhitam adān me jñānam aiśvaryaṁ svasmin bhāvaṁ ca keśavaḥ

O brahmin, seeing that I had faithfully carried out this teaching drawn from His own Vedic word, Keshava granted me knowledge, opulence, and loving devotion to Himself.

Verse 40 (bhagavata.1.5.40)

त्वमप्यदभ्रश्रुत विश्रुतं विभोः समाप्यते येन विदां बुभुत्सितम् । प्राख्याहि दुःखैर्मुहुरर्दितात्मनां सङ्क्लेशनिर्वाणमुशन्ति नान्यथा ॥ ४० ॥

tvam apy adabhra-śruta viśrutaṁ vibhoḥ samāpyate yena vidāṁ bubhutsitam prākhyāhi duḥkhair muhur arditātmanāṁ saṅkleśa-nirvāṇam uśanti nānyathā

You too, O vastly learned one, should now proclaim the widely celebrated glory of the Almighty, by which the longing of the wise for knowledge is fulfilled — for the sages hold that the affliction of those repeatedly tormented by sorrow can be extinguished in no other way.