The First Step in God Realization

Verse 1 (bhagavata.2.1.1)

ॐ नमो भगवते वासुदेवाय ।

oṁ namo bhagavate vāsudevāya

Om. Obeisance to Bhagavan Vasudeva.

Verse 2 (bhagavata.2.1.2)

श्रीशुक उवाच वरीयानेष ते प्रश्नः कृतो लोकहितं नृप । आत्मवित्सम्मतः पुंसां श्रोतव्यादिषु यः परः ॥ १ ॥

śrī-śuka uvāca varīyān eṣa te praśnaḥ kṛto loka-hitaṁ nṛpa ātmavit-sammataḥ puṁsāṁ śrotavyādiṣu yaḥ paraḥ

Shri Shukadeva said: O King, this question of yours is truly excellent, for it serves the good of all people. It is the very best among all things worth hearing, and it is approved by those who know the self.

Verse 3 (bhagavata.2.1.3)

श्रोतव्यादीनि राजेन्द्र नृणां सन्ति सहस्रशः । अपश्यतामात्मतत्त्वं गृहेषु गृहमेधिनाम् ॥ २ ॥

śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām

O great king, those who cannot see the truth of the self, and who remain absorbed in household life, have countless things to hear about within the affairs of the home.

Verse 4 (bhagavata.2.1.4)

निद्रया ह्रियते नक्तं व्यवायेन च वा वयः । दिवा चार्थेहया राजन् कुटुम्बभरणेन वा ॥ ३ ॥

nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ divā cārthehayā rājan kuṭumba-bharaṇena vā

O King, such a person's nights pass away either in sleep or in sexual union, while the days are spent either in pursuit of wealth or in supporting the family.

Verse 5 (bhagavata.2.1.5)

देहापत्यकलत्रादिष्वात्मसैन्येष्वसत्स्वपि । तेषां प्रमत्तो निधनं पश्यन्नपि न पश्यति ॥ ४ ॥

dehāpatya-kalatrādiṣv ātma-sainyeṣv asatsv api teṣāṁ pramatto nidhanaṁ paśyann api na paśyati

Though the body, children, wife and the rest — the very army he relies on as his own — are perishable, the deluded man, even while witnessing their destruction, fails to truly see it.

Verse 6 (bhagavata.2.1.6)

तस्माद्भारत सर्वात्मा भगवानीश्वरो हरिः । श्रोतव्यः कीर्तितव्यश्च स्मर्तव्यश्चेच्छताभयम् ॥ ५ ॥

tasmād bhārata sarvātmā bhagavān īśvaro hariḥ śrotavyaḥ kīrtitavyaś ca smartavyaś cecchatābhayam

Therefore, O descendant of Bharata, one who desires freedom from fear must hear of, glorify, and remember Bhagavan Hari, the Supreme Soul and Lord of all.

Verse 7 (bhagavata.2.1.7)

एतावान् सांख्ययोगाभ्यां स्वधर्मपरिनिष्ठया । जन्मलाभः परः पुंसामन्ते नारायणस्मृतिः ॥ ६ ॥

etāvān sāṅkhya-yogābhyāṁ sva-dharma-pariniṣṭhayā janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa-smṛtiḥ

The supreme gain of human birth — attained through the path of knowledge, through yoga, or through steadfast devotion to one's own duty — is simply this: to remember Narayana at the moment of death.

Verse 8 (bhagavata.2.1.8)

प्रायेण मुनयो राजन्निवृत्ता विधिषेधतः । नैर्गुण्यस्था रमन्ते स्म गुणानुकथने हरेः ॥ ७ ॥

prāyeṇa munayo rājan nivṛttā vidhi-ṣedhataḥ nairguṇya-sthā ramante sma guṇānukathane hareḥ

O King, sages who have mostly gone beyond the rules of injunction and prohibition, being situated beyond the material qualities, still take delight in narrating the glories of Hari's qualities.

Verse 9 (bhagavata.2.1.9)

इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् । अधीतवान् द्वापरादौ पितुर्द्वैपायनादहम् ॥ ८ ॥

idaṁ bhāgavataṁ nāma purāṇaṁ brahma-sammitam adhītavān dvāparādau pitur dvaipāyanād aham

This Purana named the Bhagavatam, equal in worth to the Veda itself, I studied at the close of the Dvapara age from my father, Dvaipayana.

Verse 10 (bhagavata.2.1.10)

परिनिष्ठितोऽपि नैर्गुण्य उत्तमश्लोकलीलया । गृहीतचेता राजर्षे आख्यानं यदधीतवान् ॥ ९ ॥

pariniṣṭhito ’pi nairguṇya uttama-śloka-līlayā gṛhīta-cetā rājarṣe ākhyānaṁ yad adhītavān

O royal sage, though I was already fully settled beyond the material qualities, my heart was still captured by the pastimes of the Lord of sublime praise, and so I came to study this narrative.

Verse 11 (bhagavata.2.1.11)

तदहं तेऽभिधास्यामि महापौरुषिको भवान् । यस्य श्रद्दधतामाशु स्यान्मुकुन्दे मतिः सती ॥ १० ॥

tad ahaṁ te ’bhidhāsyāmi mahā-pauruṣiko bhavān yasya śraddadhatām āśu syān mukunde matiḥ satī

That same Bhagavatam I shall now relate to you, for you are truly devoted to the Supreme Person; whoever hears it with faith soon attains firm devotion to Mukunda.

Verse 12 (bhagavata.2.1.12)

एतन्निर्विद्यमानानामिच्छतामकुतोभयम् । योगिनां नृप निर्णीतं हरेर्नामानुकीर्तनम् ॥ ११ ॥

etan nirvidyamānānām icchatām akuto-bhayam yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam

O King, for those free of desire, for those still full of desire, and for the self-satisfied yogis alike, the constant chanting of Hari's name has been declared the certain and fearless path.

Verse 13 (bhagavata.2.1.13)

किं प्रमत्तस्य बहुभिः परोक्षैर्हायनैरिह । वरं मुहूर्तं विदितं घटते श्रेयसे यतः ॥ १२ ॥

kiṁ pramattasya bahubhiḥ parokṣair hāyanair iha varaṁ muhūrtaṁ viditaṁ ghaṭate śreyase yataḥ

What use are many years lived unaware, passed in forgetfulness in this world? Better a single conscious moment, for through it one can strive for the highest good.

Verse 14 (bhagavata.2.1.14)

खट्वाङ्गो नाम राजर्षिर्ज्ञात्वेयत्तामिहायुषः । मुहूर्तात्सर्वमुत्सृज्य गतवानभयं हरिम् ॥ १३ ॥

khaṭvāṅgo nāma rājarṣir jñātveyattām ihāyuṣaḥ muhūrtāt sarvam utsṛjya gatavān abhayaṁ harim

The royal sage named Khatvanga, upon learning that only a moment of his life remained, at once abandoned everything and went to the fearless refuge, Hari.

Verse 15 (bhagavata.2.1.15)

तवाप्येतर्हि कौरव्य सप्ताहं जीवितावधिः । उपकल्पय तत्सर्वं तावद्यत्साम्परायिकम् ॥ १४ ॥

tavāpy etarhi kauravya saptāhaṁ jīvitāvadhiḥ upakalpaya tat sarvaṁ tāvad yat sāmparāyikam

So too, O descendant of Kuru, your remaining span of life is now seven days; within that time, prepare all that is needed for the journey beyond.

Verse 16 (bhagavata.2.1.16)

अन्तकाले तु पुरुष आगते गतसाध्वसः । छिन्द्यादसङ्गशस्त्रेण स्पृहां देहेऽनु ये च तम् ॥ १५ ॥

anta-kāle tu puruṣa āgate gata-sādhvasaḥ chindyād asaṅga-śastreṇa spṛhāṁ dehe ’nu ye ca tam

When the final hour arrives, a person should be free of dread, and with the weapon of detachment should sever all longing for the body and for whatever else pertains to it.

Verse 17 (bhagavata.2.1.17)

गृहात् प्रव्रजितो धीरः पुण्यतीर्थजलाप्लुतः । शुचौ विविक्त आसीनो विधिवत्कल्पितासने ॥ १६ ॥

gṛhāt pravrajito dhīraḥ puṇya-tīrtha-jalāplutaḥ śucau vivikta āsīno vidhivat kalpitāsane

The self-composed man, having left his home, and having bathed in the waters of a sacred pilgrimage place, should sit in a clean and solitary spot upon a seat duly prepared.

Verse 18 (bhagavata.2.1.18)

अभ्यसेन्मनसा शुद्धं त्रिवृद्ब्रह्माक्षरं परम् । मनो यच्छेज्जितश्वासो ब्रह्मबीजमविस्मरन् ॥ १७ ॥

abhyasen manasā śuddhaṁ trivṛd-brahmākṣaraṁ param mano yacchej jita-śvāso brahma-bījam avismaran

With the mind, he should repeatedly hold that pure supreme syllable composed of three sounds; having mastered the breath, he should restrain the mind, never forgetting that seed-syllable of the Absolute.

Verse 19 (bhagavata.2.1.19)

नियच्छेद्विषयेभ्योऽक्षान्मनसा बुद्धिसारथिः । मनः कर्मभिराक्षिप्तं शुभार्थे धारयेद्धिया ॥ १८ ॥

niyacched viṣayebhyo ’kṣān manasā buddhi-sārathiḥ manaḥ karmabhir ākṣiptaṁ śubhārthe dhārayed dhiyā

With the intellect as his charioteer, he should withdraw the senses from their objects; and the mind, though drawn about by past actions, should be held fixed on the auspicious goal through that same intelligence.

Verse 20 (bhagavata.2.1.20)

तत्रैकावयवं ध्यायेदव्युच्छिन्नेन चेतसा । मनो निर्विषयं युक्त्वा ततः किञ्चन न स्मरेत् । पदं तत्परमं विष्णोर्मनो यत्र प्रसीदति ॥ १९ ॥

tatraikāvayavaṁ dhyāyed avyucchinnena cetasā mano nirviṣayaṁ yuktvā tataḥ kiñcana na smaret padaṁ tat paramaṁ viṣṇor mano yatra prasīdati

There he should meditate upon each limb of the Lord in turn, with an unbroken mind; having thus freed the mind of sense-objects, he should think of nothing else thereafter — for that is the supreme abode of Vishnu, where the mind attains true peace.

Verse 21 (bhagavata.2.1.21)

रजस्तमोभ्यामाक्षिप्तं विमूढं मन आत्मनः । यच्छेद्धारणया धीरो हन्ति या तत्कृतं मलम् ॥ २० ॥

rajas-tamobhyām ākṣiptaṁ vimūḍhaṁ mana ātmanaḥ yacched dhāraṇayā dhīro hanti yā tat-kṛtaṁ malam

The self's mind, agitated by passion and ignorance and thereby deluded, the composed man should master through this concentration, which destroys the impurity these two qualities produce.

Verse 22 (bhagavata.2.1.22)

यस्यां सन्धार्यमाणायां योगिनो भक्तिलक्षणः । आशु सम्पद्यते योग आश्रयं भद्रमीक्षतः ॥ २१ ॥

yasyāṁ sandhāryamāṇāyāṁ yogino bhakti-lakṣaṇaḥ āśu sampadyate yoga āśrayaṁ bhadram īkṣataḥ

By steadily practicing this concentration, the yogi soon attains that yoga marked by devotion, beholding that all-auspicious shelter directly.

Verse 23 (bhagavata.2.1.23)

राजोवाच यथा सन्धार्यते ब्रह्मन् धारणा यत्र सम्मता । यादृशी वा हरेदाशु पुरुषस्य मनोमलम् ॥ २२ ॥

rājovāca yathā sandhāryate brahman dhāraṇā yatra sammatā yādṛśī vā hared āśu puruṣasya mano-malam

The King said: O brahmana, please tell me how this concentration is to be practiced, upon what it should rest, and of what nature it must be, so that it may swiftly remove the impurity of a person's mind.

Verse 24 (bhagavata.2.1.24)

श्रीशुक उवाच जितासनो जितश्वासो जितसङ्गो जितेन्द्रियः । स्थूले भगवतो रूपे मनः सन्धारयेद्धिया ॥ २३ ॥

śrī-śuka uvāca jitāsano jita-śvāso jita-saṅgo jitendriyaḥ sthūle bhagavato rūpe manaḥ sandhārayed dhiyā

Shri Shukadeva said: Having mastered his posture, his breath, his attachments and his senses, one should fix the mind, through the intellect, upon the gross form of Bhagavan.

Verse 25 (bhagavata.2.1.25)

विशेषस्तस्य देहोऽयं स्थविष्ठश्च स्थवीयसाम् । यत्रेदं व्यज्यते विश्वं भूतं भव्यं भवच्च सत् ॥ २४ ॥

viśeṣas tasya deho ’yaṁ sthaviṣṭhaś ca sthavīyasām yatredaṁ vyajyate viśvaṁ bhūtaṁ bhavyaṁ bhavac ca sat

This particular body of His is the grossest among all gross things, and within it the entire universe — past, future and present — becomes manifest.

Verse 26 (bhagavata.2.1.26)

अण्डकोशे शरीरेऽस्मिन् सप्तावरणसंयुते । वैराजः पुरुषो योऽसौ भगवान् धारणाश्रयः ॥ २५ ॥

aṇḍa-kośe śarīre ’smin saptāvaraṇa-saṁyute vairājaḥ puruṣo yo ’sau bhagavān dhāraṇāśrayaḥ

Within this body that is the shell of the cosmic egg, wrapped in seven coverings, resides that universal Person — that same Bhagavan who is the object upon which this meditation rests.

Verse 27 (bhagavata.2.1.27)

पातालमेतस्य हि पादमूलं पठन्ति पार्ष्णिप्रपदे रसातलम् । महातलं विश्वसृजोऽथ गुल्फौ तलातलं वै पुरुषस्य जङ्घे ॥ २६ ॥

pātālam etasya hi pāda-mūlaṁ paṭhanti pārṣṇi-prapade rasātalam mahātalaṁ viśva-sṛjo ’tha gulphau talātalaṁ vai puruṣasya jaṅghe

The knowers of this teach that Patala is the sole of His foot, that Rasatala is His heel and toes, that Mahatala is the ankles of the world's creator, and that Talatala forms the shins of this cosmic Person.

Verse 28 (bhagavata.2.1.28)

द्वे जानुनी सुतलं विश्वमूर्ते- रूरुद्वयं वितलं चातलं च । महीतलं तज्जघनं महीपते नभस्तलं नाभिसरो गृणन्ति ॥ २७ ॥

dve jānunī sutalaṁ viśva-mūrter ūru-dvayaṁ vitalaṁ cātalaṁ ca mahītalaṁ taj-jaghanaṁ mahīpate nabhastalaṁ nābhi-saro gṛṇanti

O ruler of the earth, Sutala forms the two knees of this universal form, Vitala and Atala are His two thighs, Mahitala is His hips, and the wise declare open space itself to be the lake of His navel.

Verse 29 (bhagavata.2.1.29)

उरःस्थलं ज्योतिरनीकमस्य ग्रीवा महर्वदनं वै जनोऽस्य । तपो वराटीं विदुरादिपुंसः सत्यं तु शीर्षाणि सहस्रशीर्ष्णः ॥ २८ ॥

uraḥ-sthalaṁ jyotir-anīkam asya grīvā mahar vadanaṁ vai jano ’sya tapo varāṭīṁ vidur ādi-puṁsaḥ satyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ

The realm of the luminaries is His chest, Mahar-loka is His neck, Jana-loka indeed is His face, and Tapo-loka is known as the forehead of this primeval Person; Satya-loka is the crown of Him who bears a thousand heads.

Verse 30 (bhagavata.2.1.30)

इन्द्रादयो बाहव आहुरुस्राः कर्णौ दिशःश्रोत्रममुष्य शब्दः । नासत्यदस्रौ परमस्य नासे घ्राणोऽस्य गन्धो मुखमग्निरिद्धः ॥ २९ ॥

indrādayo bāhava āhur usrāḥ karṇau diśaḥ śrotram amuṣya śabdaḥ nāsatya-dasrau paramasya nāse ghrāṇo ’sya gandho mukham agnir iddhaḥ

Indra and the other shining gods, they say, are His arms; the directions are His ears, and sound is His sense of hearing. The twin Ashvins are the nostrils of the Supreme, fragrance is His sense of smell, and the blazing fire is His mouth.

Verse 31 (bhagavata.2.1.31)

द्यौरक्षिणी चक्षुरभूत्पतङ्गः पक्ष्माणि विष्णोरहनी उभे च । तद्भ्रूविजृम्भः परमेष्ठिधिष्ण्य- मापोऽस्य तालु रस एव जिह्वा ॥ ३० ॥

dyaur akṣiṇī cakṣur abhūt pataṅgaḥ pakṣmāṇi viṣṇor ahanī ubhe ca tad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam āpo ’sya tālū rasa eva jihvā

The sky became His eye-sockets, the sun His power of sight; day and night together are the eyelids of Vishnu, and the movement of His brows is the seat of Brahma. Water is His palate, and taste itself is His tongue.

Verse 32 (bhagavata.2.1.32)

छन्दांस्यनन्तस्य शिरो गृणन्ति दंष्ट्रा यमः स्नेहकला द्विजानि । हासो जनोन्मादकरी च माया दुरन्तसर्गो यदपाङ्गमोक्षः ॥ ३१ ॥

chandāṁsy anantasya śiro gṛṇanti daṁṣṭrā yamaḥ sneha-kalā dvijāni hāso janonmāda-karī ca māyā duranta-sargo yad-apāṅga-mokṣaḥ

They say the Vedic hymns are the cerebral region of the boundless Lord, that Yama, who chastises with severity, is His fangs, and that tender affection is His set of teeth. His smile is the maya that maddens all beings, and this vast, unending creation is but the glance released from the corner of His eye.

Verse 33 (bhagavata.2.1.33)

व्रीडोत्तरौष्ठोऽधर एव लोभो धर्मः स्तनोऽधर्मपथोऽस्य पृष्ठम् । कस्तस्य मेढ्रं वृषणौ च मित्रौ कुक्षिः समुद्रा गिरयोऽस्थिसङ्घाः ॥ ३२ ॥

vrīḍottarauṣṭho ’dhara eva lobho dharmaḥ stano ’dharma-patho ’sya pṛṣṭham kas tasya meḍhraṁ vṛṣaṇau ca mitrau kukṣiḥ samudrā girayo ’sthi-saṅghāḥ

Modesty is His upper lip, greed His lower lip; dharma is His chest, and the path of adharma is His back. Brahma is His organ of generation, the gods Mitra and Varuna are His testicles, the oceans are His belly, and the mountains are the mass of His bones.

Verse 34 (bhagavata.2.1.34)

नद्योऽस्य नाड्योऽथ तनूरुहाणि महीरुहा विश्वतनोर्नृपेन्द्र । अनन्तवीर्यः श्वसितं मातरिश्वा गतिर्वयः कर्म गुणप्रवाहः ॥ ३३ ॥

nadyo ’sya nāḍyo ’tha tanū-ruhāṇi mahī-ruhā viśva-tanor nṛpendra ananta-vīryaḥ śvasitaṁ mātariśvā gatir vayaḥ karma guṇa-pravāhaḥ

O foremost of kings, the rivers are the veins of this universal body, and the trees are the hairs upon it; the boundlessly powerful wind is His breath. The passage of the ages is His movement, and the flow of the three qualities is His activity.

Verse 35 (bhagavata.2.1.35)

ईशस्य केशान् विदुरम्बुवाहान् वासस्तु सन्ध्यां कुरुवर्य भूम्नः । अव्यक्तमाहुर्हृदयं मनश्च स चन्द्रमाः सर्वविकारकोशः ॥ ३४ ॥

īśasya keśān vidur ambuvāhān vāsas tu sandhyāṁ kuru-varya bhūmnaḥ avyaktam āhur hṛdayaṁ manaś ca sa candramāḥ sarva-vikāra-kośaḥ

O best of the Kurus, the water-bearing clouds are known as the hair of the Lord, and twilight is the garment of the Almighty; the unmanifest is said to be His heart and mind, and the moon is the treasury of every transformation.

Verse 36 (bhagavata.2.1.36)

विज्ञानशक्तिं महिमामनन्ति सर्वात्मनोऽन्तःकरणं गिरित्रम् । अश्वाश्वतर्युष्ट्रगजा नखानि सर्वे मृगाः पशवः श्रोणिदेशे ॥ ३५ ॥

vijñāna-śaktiṁ mahim āmananti sarvātmano ’ntaḥ-karaṇaṁ giritram aśvāśvatary-uṣṭra-gajā nakhāni sarve mṛgāḥ paśavaḥ śroṇi-deśe

The power of higher discernment, they declare, is the mahat-tattva of the all-pervading Lord, and Giritra, Lord Shiva, is His inner faculty of mind. Horses, mules, camels and elephants are His nails, and all the deer and beasts dwell in the region of His hips.

Verse 37 (bhagavata.2.1.37)

वयांसि तद्व्याकरणं विचित्रं मनुर्मनीषा मनुजो निवासः । गन्धर्वविद्याधरचारणाप्सरः स्वरस्मृतीरसुरानीकवीर्यः ॥ ३६ ॥

vayāṁsi tad-vyākaraṇaṁ vicitraṁ manur manīṣā manujo nivāsaḥ gandharva-vidyādhara-cāraṇāpsaraḥ svara-smṛtīr asurānīka-vīryaḥ

The birds represent His marvelous power of expression, Manu is His discernment, and mankind is His dwelling place. The Gandharvas, Vidyadharas, Charanas and Apsaras are His musical memory, and the armies of the demons are His prowess.

Verse 38 (bhagavata.2.1.38)

ब्रह्माननं क्षत्रभुजो महात्मा विडूरुरङ्घ्रिश्रितकृष्णवर्णः । नानाभिधाभीज्यगणोपपन्नो द्रव्यात्मकः कर्म वितानयोगः ॥ ३७ ॥

brahmānanaṁ kṣatra-bhujo mahātmā viḍ ūrur aṅghri-śrita-kṛṣṇa-varṇaḥ nānābhidhābhījya-gaṇopapanno dravyātmakaḥ karma vitāna-yogaḥ

The brahmanas are the face of this great Being, the kshatriyas His arms, the vaishyas His thighs, and the dark-hued shudras take shelter at His feet. He is accompanied by hosts of the worshipable, called by many names, and sacrificial rites performed with material offerings are the means of connecting to Him.

Verse 39 (bhagavata.2.1.39)

इयानसावीश्वरविग्रहस्य यः सन्निवेषः कथितो मया ते । सन्धार्यतेऽस्मिन् वपुषि स्थविष्ठे मनः स्वबुद्ध्या न यतोऽस्ति किञ्चित् ॥ ३८ ॥

iyān asāv īśvara-vigrahasya yaḥ sanniveśaḥ kathito mayā te sandhāryate ’smin vapuṣi sthaviṣṭhe manaḥ sva-buddhyā na yato ’sti kiñcit

Such, in this measure, is the arrangement of the Lord's form as I have described it to you; the mind should be fixed, by one's own intelligence, upon this grossest of bodies, since beyond it there is nothing else on which the mind might rest.

Verse 40 (bhagavata.2.1.40)

स सर्वधीवृत्त्यनुभूतसर्व आत्मा यथा स्वप्नजनेक्षितैकः । तं सत्यमानन्दनिधिं भजेत नान्यत्र सज्जेद् यत आत्मपातः ॥ ३९ ॥

sa sarva-dhī-vṛtty-anubhūta-sarva ātmā yathā svapna-janekṣitaikaḥ taṁ satyam ānanda-nidhiṁ bhajeta nānyatra sajjed yata ātma-pātaḥ

That one Self is experienced through every mode of understanding, just as a single dreamer alone perceives all the many figures of a dream; one should worship Him, the true treasury of bliss, and become attached nowhere else, for such attachment brings about the fall of the self.