The Sages Ask for the Kriyayogasara

Verse 1 (padma.7.1.1)

श्रीगणेशाय नमः । अथ क्रियायोगसारखण्डमारभ्यते । लक्ष्मीनाथपदारविंदयुगलं । ब्रह्मेश्वराद्यामरश्रेणीनम्रशिरोलिरोलिमा अमलं। वंदामहे संततम् । भक्त्या योगिमनस्तडागसुषमासंदोहपुष्यत्तमं गङ्गाम्भोमकरं दविन्दुनिकरं संसारदुःखापहम्

śrīgaṇeśāya namaḥ atha kriyāyogasārakhaṇḍamārabhyate lakṣmīnāthapadāraviṁdayugalaṁ brahmeśvarādyāmaraśreṇīnamraśirolirolimā amalaṁ vaṁdāmahe saṁtatam bhaktyā yogimanastaḍāgasuṣamāsaṁdohapuṣyattamaṁ gaṅgāmbhomakaraṁ davindunikaraṁ saṁsāraduḥkhāpaham

Salutation to Sri Ganesha. Now the Kriya-yoga-sara-khanda begins. We forever bow to that spotless pair of lotus feet of the Lord of Lakshmi (Vishnu), before which the ranks of gods headed by Brahma and Ishvara bow their heads; and with devotion we hold in mind that supreme beauty which is the very glory gathered in the lake of yogis' minds, the source from which the waters of the Ganga spring, a gathering of moonlike, cooling rays, and the remover of the suffering of worldly existence.

Verse 2 (padma.7.1.2)

यो मूर्तीर्बहुधा विधाय भगवान्रक्षन्नशेषं जगद्यत्पादार्चनतत्परा न हि पुनर्मज्जंति विश्वार्णवे । सर्वप्राणिहृदंबुजेषु वसतिर्यस्य प्रभोः संततं रम्यक्रोडवपुर्धराय हरये देवाय तस्मै नमः

yo mūrtīrbahudhā vidhāya bhagavānrakṣannaśeṣaṁ jagadyatpādārcanatatparā na hi punarmajjaṁti viśvārṇave sarvaprāṇihṛdaṁbujeṣu vasatiryasya prabhoḥ saṁtataṁ ramyakroḍavapurdharāya haraye devāya tasmai namaḥ

To that Lord who, taking many forms, protects the entire universe, at whose feet's worship devotees, once devoted, never again sink into this ocean of transmigration; who dwells forever in the lotus heart of every living being — to that Hari of lovely boar-form (Varaha), I offer salutation.

Verse 3 (padma.7.1.3)

वेदेभ्य उद्धृत्य समस्तधर्मान्योऽयं पुराणेषु जगाद देवः । व्यासस्वरूपेण जगद्धिताय वंदेतमेतं कमला समेतम्

vedebhya uddhṛtya samastadharmānyo'yaṁ purāṇeṣu jagāda devaḥ vyāsasvarūpeṇa jagaddhitāya vaṁdetametaṁ kamalā sametam

That God who, drawing out the entirety of dharma from the Vedas, has declared it in this Purana — appearing as Vyasa for the good of the world — that Lord together with Lakshmi, I salute.

Verse 4 (padma.7.1.4)

एकदा मुनयः सर्वे सर्वलोकहितैषिणः । सुरम्ये नैमिषारण्ये गोष्ठींचक्रुर्मनोरमाम्

ekadā munayaḥ sarve sarvalokahitaiṣiṇaḥ suramye naimiṣāraṇye goṣṭhīṁcakrurmanoramām

Once, all the sages who wished well for every world gathered together in a delightful assembly in the charming forest of Naimisha.

Verse 5 (padma.7.1.5)

तत्रांतरे महातेजा व्यासशिष्यो महायशाः । सूतः शिष्यगणैर्युक्तः समायातो हरिं स्मरन्

tatrāṁtare mahātejā vyāsaśiṣyo mahāyaśāḥ sūtaḥ śiṣyagaṇairyuktaḥ samāyāto hariṁ smaran

Just then, the greatly radiant and renowned Suta, disciple of Vyasa, arrived there together with his own disciples, remembering Hari as he came.

Verse 6 (padma.7.1.6)

तमायांतं समालोक्य सूतं शास्त्रार्थपारगम् । नेमुः सर्वे समुत्थाय शौनकाद्यास्तपोधनाः

tamāyāṁtaṁ samālokya sūtaṁ śāstrārthapāragam nemuḥ sarve samutthāya śaunakādyāstapodhanāḥ

Seeing Suta, master of scriptural debate, arriving, Shaunaka and all the other ascetic sages rose at once and bowed to him.

Verse 7 (padma.7.1.7)

सोऽपि तान्सहसा भक्त्या मुनीन्परमवैष्णवान् । ननाम दंडवद्भूमौ सर्वधर्मविदांवरः

so'pi tānsahasā bhaktyā munīnparamavaiṣṇavān nanāma daṁḍavadbhūmau sarvadharmavidāṁvaraḥ

Suta himself, foremost knower of all dharma, also at once bowed down full-length upon the ground before those supreme Vaishnava sages, with devotion.

Verse 8 (padma.7.1.8)

वरासने महाबुद्धिस्तैर्द्दत्ते मुनिसत्तमैः । उवास ह मुनिर्मध्ये सर्वैः शिष्यगणैर्वृतः

varāsane mahābuddhistairddatte munisattamaiḥ uvāsa ha munirmadhye sarvaiḥ śiṣyagaṇairvṛtaḥ

Given an excellent seat by those great sages, that highly wise sage sat down, surrounded on all sides by his own band of disciples, in their midst.

Verse 9 (padma.7.1.9)

तत्रोपविष्टं तं सूतं शौनको मुनिसत्तमः । बद्धाञ्जलिरिमां वाचमुवाच विनयान्वितः

tatropaviṣṭaṁ taṁ sūtaṁ śaunako munisattamaḥ baddhāñjalirimāṁ vācamuvāca vinayānvitaḥ

To Suta seated there, Shaunaka, foremost of sages, humbly joined his palms and spoke these words.

Verse 10 (padma.7.1.10)

शौनक उवाच- महर्षे सूत सर्वज्ञ कलिकाले समागते । केनोपायेन भगवन्भूरिभक्तिर्भवेन्नृणाम्

śaunaka uvāca- maharṣe sūta sarvajña kalikāle samāgate kenopāyena bhagavanbhūribhaktirbhavennṛṇām

Shaunaka said: O great sage Suta, O all-knowing one! Now that the age of Kali has come, by what means, O Lord, might abundant devotion arise in human beings?

Verse 11 (padma.7.1.11)

कलौ सर्वे भविष्यंति पापकर्मरता जनाः । वेदविद्याविहीनाश्च तेषां श्रेयः कथं भवेत्

kalau sarve bhaviṣyaṁti pāpakarmaratā janāḥ vedavidyāvihīnāśca teṣāṁ śreyaḥ kathaṁ bhavet

In the Kali age all people will be devoted to sinful deeds and bereft of Vedic learning — how, then, will their true good come about?

Verse 12 (padma.7.1.12)

कलावन्नगताः प्राणा लोकाः स्वल्पायुषस्तथा । निर्धनाश्च भविष्यंति नानादुःखप्रपीडिताः

kalāvannagatāḥ prāṇā lokāḥ svalpāyuṣastathā nirdhanāśca bhaviṣyaṁti nānāduḥkhaprapīḍitāḥ

In Kali, beings' vital breath and lifespan will grow feeble and short; they will become poverty-stricken and afflicted by manifold sufferings.

Verse 13 (padma.7.1.13)

प्रयाससाध्यं सुकृतं शास्त्रेषु क्रियते द्विज । तस्मात्केऽपि करिष्यंति कलौ न सुकृतं जनाः

prayāsasādhyaṁ sukṛtaṁ śāstreṣu kriyate dvija tasmātke'pi kariṣyaṁti kalau na sukṛtaṁ janāḥ

O twice-born one, the meritorious rites laid down in the scriptures are accomplished only through great exertion; therefore in the Kali age scarcely anyone will perform such merit.

Verse 14 (padma.7.1.14)

सुकृतेषु विनष्टेषु प्रवृत्ते पापकर्मणि । सवंशाः प्रलयं सर्वे गमिष्यंति दुराशयाः

sukṛteṣu vinaṣṭeṣu pravṛtte pāpakarmaṇi savaṁśāḥ pralayaṁ sarve gamiṣyaṁti durāśayāḥ

With meritorious deeds destroyed and sinful deeds taking hold, the evil-minded will all go, together with their entire lineage, to utter ruin.

Verse 15 (padma.7.1.15)

स्वल्पश्रमैरल्पवित्तैरल्पकालैश्च सत्तम । यथा भवेन्महापुण्यं तद्वै कथय सूतज

svalpaśramairalpavittairalpakālaiśca sattama yathā bhavenmahāpuṇyaṁ tadvai kathaya sūtaja

O best of the good, tell us truly, O son of Suta, by what means, with little effort, little wealth, and little time, great merit may yet be gained.

Verse 16 (padma.7.1.16)

यस्योपदेशतः पुण्यं पापं वा कुर्वते जनाः । स तद्भागी भवेन्मर्त्य इति शास्त्रेषु निश्चितम्

yasyopadeśataḥ puṇyaṁ pāpaṁ vā kurvate janāḥ sa tadbhāgī bhavenmartya iti śāstreṣu niścitam

It is settled in the scriptures that whoever, by his teaching, causes people to perform merit or sin, that person too shares in its fruit.

Verse 17 (padma.7.1.17)

पुण्योपदेशः सदयः कैतवैश्च विवर्जितः । पापमार्गविरोधी च चत्वारः केशवोपमाः

puṇyopadeśaḥ sadayaḥ kaitavaiśca vivarjitaḥ pāpamārgavirodhī ca catvāraḥ keśavopamāḥ

One who gives teaching in merit that is compassionate, free of deceit, and opposed to the path of sin — such a teacher of these four qualities is reckoned the very equal of Keshava.

Verse 18 (padma.7.1.18)

ज्ञानं संप्राप्य संसारे यः परेभ्यो न यच्छति । ज्ञानरूपी हरिस्तस्मै प्रसन्न इव नेक्षते

jñānaṁ saṁprāpya saṁsāre yaḥ parebhyo na yacchati jñānarūpī haristasmai prasanna iva nekṣate

The man who, having gained knowledge in this world, does not share it with others — upon him even Hari, who is knowledge itself, does not so much as cast a pleased glance.

Verse 19 (padma.7.1.19)

ज्ञानरत्नैश्च रत्नैश्च परसंतोषकृन्नरः । स ज्ञेयः सुमतिर्नूनं नररूपधरो हरिः

jñānaratnaiśca ratnaiśca parasaṁtoṣakṛnnaraḥ sa jñeyaḥ sumatirnūnaṁ nararūpadharo hariḥ

The man who satisfies others with both the jewels of wisdom and with real jewels — he should surely be known as truly wise, Hari himself in human form.

Verse 20 (padma.7.1.20)

त्वमेव मुनिशार्दूल वेदवेदाङ्गपारगः । त्वदृते न हि वक्ताऽन्यो यतस्त्वं व्यासशासितः

tvameva muniśārdūla vedavedāṅgapāragaḥ tvadṛte na hi vaktā'nyo yatastvaṁ vyāsaśāsitaḥ

You alone, O tiger among sages, are master of the Vedas and their limbs; there is no other fit speaker besides you, since you yourself were trained by Vyasa.

Verse 21 (padma.7.1.21)

सूत उवाच- धन्योऽसि त्वं मुनिश्रेष्ठ त्वमेव वैष्णवाग्रणीः । यतः समस्तलोकानां हितं वाञ्छसि सर्वदा

sūta uvāca- dhanyo'si tvaṁ muniśreṣṭha tvameva vaiṣṇavāgraṇīḥ yataḥ samastalokānāṁ hitaṁ vāñchasi sarvadā

Suta said: Blessed indeed are you, O best of sages — you are the very foremost of Vaishnavas, since you ever desire the good of every world.

Verse 22 (padma.7.1.22)

शृणु शौनक वक्ष्यामि यत्त्वया श्रोतुमिच्छितम् । सर्वलोकहितार्थाय वैष्णवानां विशेषतः

śṛṇu śaunaka vakṣyāmi yattvayā śrotumicchitam sarvalokahitārthāya vaiṣṇavānāṁ viśeṣataḥ

Listen, O Shaunaka — I shall tell exactly what you wish to hear, for the good of all the worlds, and especially for the good of the Vaishnavas.

Verse 23 (padma.7.1.23)

पृष्टो जैमिनिना सर्वं यदुवाच शृणुष्व तत् । महर्षिर्जैमिनिर्नाम योगाभ्यासरतः सदा

pṛṣṭo jaimininā sarvaṁ yaduvāca śṛṇuṣva tat maharṣirjaiminirnāma yogābhyāsarataḥ sadā

Hear all that Vyasa spoke when questioned by Jaimini. There was a great sage named Jaimini, ever devoted to the practice of yoga.

Verse 24 (padma.7.1.24)

प्रणम्य शिरसा व्यासं पप्रच्छ मुनिसत्तमः । जैमिनिरुवाच- भगवन्सर्वधर्मज्ञ व्यास सत्यवती सुत

praṇamya śirasā vyāsaṁ papraccha munisattamaḥ jaiminiruvāca- bhagavansarvadharmajña vyāsa satyavatī suta

That excellent sage, bowing his head to Vyasa, asked him thus. Jaimini said: O Lord, O Vyasa who knows all dharma, O son of Satyavati —

Verse 25 (padma.7.1.25)

कलौ कस्माद्भवेन्मोक्षस्तन्ममाचक्ष्व मूलतः । सूत उवाच- जैमिनेर्वचनं श्रुत्वा व्यासः संतुष्टमानसः

kalau kasmādbhavenmokṣastanmamācakṣva mūlataḥ sūta uvāca- jaiminervacanaṁ śrutvā vyāsaḥ saṁtuṣṭamānasaḥ

tell me from the very root, how liberation may come about in the Kali age. Suta said: Hearing Jaimini's words, Vyasa, his mind well pleased,

Verse 26 (padma.7.1.26)

प्रारेभे मुनिशार्दूल कथां मंगलसंयुताम् । व्यास उवाच- जैमिने मुनिशार्दूल धन्योऽसि त्वं महामते

prārebhe muniśārdūla kathāṁ maṁgalasaṁyutām vyāsa uvāca- jaimine muniśārdūla dhanyo'si tvaṁ mahāmate

began, O tiger among sages, an auspicious tale. Vyasa said: O great-minded Jaimini, O best of sages, blessed indeed are you,

Verse 27 (padma.7.1.27)

नारायणकथां श्रोतुं यतो वांछसि सर्वदा । सत्कथाश्रवणे बुद्धिर्यस्य यस्य प्रवर्तते

nārāyaṇakathāṁ śrotuṁ yato vāṁchasi sarvadā satkathāśravaṇe buddhiryasya yasya pravartate

since you ever long to hear the tale of Narayana. In whomever the mind turns toward hearing such sacred tales,

Verse 28 (padma.7.1.28)

तस्य तस्य भवेज्ज्ञानं ज्ञानं मोक्षप्रदं विदुः। न वैष्णवकथा यस्मै रोचते पापिने भुवि

tasya tasya bhavejjñānaṁ jñānaṁ mokṣapradaṁ viduḥ na vaiṣṇavakathā yasmai rocate pāpine bhuvi

in that person knowledge arises, and knowledge alone, sages know, bestows liberation. Whoever does not delight in Vaishnava tales is, on this earth, a sinner.

Verse 29 (padma.7.1.29)

वृथैव सृष्ट्वा विधिना भूमिर्भारवती कृता । कथायै जगती वक्तुं श्लाघ्यते वैष्णवैर्जनैः

vṛthaiva sṛṣṭvā vidhinā bhūmirbhāravatī kṛtā kathāyai jagatī vaktuṁ ślāghyate vaiṣṇavairjanaiḥ

In vain has the Creator brought forth and burdened this earth with its weight, if there be no Vaishnavas fit upon it to proclaim the sacred tale.

Verse 30 (padma.7.1.30)

तां मिथ्यामिव यो वक्ति स ज्ञेयः पापिनां वरः । यस्मिन्दिने मुनिश्रेष्ठ श्रूयते न हरेः कथा

tāṁ mithyāmiva yo vakti sa jñeyaḥ pāpināṁ varaḥ yasmindine muniśreṣṭha śrūyate na hareḥ kathā

Whoever speaks of that tale as though it were falsehood should be known as the very chief of sinners. O best of sages, that day on which Hari's tale is not heard —

Verse 31 (padma.7.1.31)

तद्दिनं दुर्दिनं मन्ये घनच्छन्नं न दुर्दिनम् । यत्र यत्र महीभागे वैष्णवी वर्तते कथा

taddinaṁ durdinaṁ manye ghanacchannaṁ na durdinam yatra yatra mahībhāge vaiṣṇavī vartate kathā

that day I count an evil day — not a day merely overcast with thick clouds. In whatever tract of earth a Vaishnava tale is being told,

Verse 32 (padma.7.1.32)

सांनिध्यं तत्र भगवान्न जहाति कदाचन । यो वैष्णवकथारम्भे विघ्नकृन्मानवो भवेत्

sāṁnidhyaṁ tatra bhagavānna jahāti kadācana yo vaiṣṇavakathārambhe vighnakṛnmānavo bhavet

there the Lord never forsakes his presence. Whatever person creates an obstacle at the start of a Vaishnava tale —

Verse 33 (padma.7.1.33)

तमेव शप्त्वा भगवान्दैवतैः सह गच्छति । प्रभावं वासुदेवस्य श्रुत्वा हृष्यंति ये जनाः

tameva śaptvā bhagavāndaivataiḥ saha gacchati prabhāvaṁ vāsudevasya śrutvā hṛṣyaṁti ye janāḥ

that person the Lord curses, and then departs from there together with his host of deities. Those people who, hearing of Vasudeva's glory, rejoice —

Verse 34 (padma.7.1.34)

ज्ञेयास्त एव देवांशाः पूज्या दृश्याश्च सत्तमाः । नारायणप्रभावं ये श्रुत्वा चोपहसंति वै

jñeyāsta eva devāṁśāḥ pūjyā dṛśyāśca sattamāḥ nārāyaṇaprabhāvaṁ ye śrutvā copahasaṁti vai

they should be known as very portions of the gods, worthy of worship and worthy to behold, O best one. Those who, hearing of Narayana's glory, instead mock it,

Verse 35 (padma.7.1.35)

ते विज्ञेया दानवांशा नरा नरकभागिनः । तत्र तीर्थानि सर्वाणि गङ्गादीनि द्विजोत्तम

te vijñeyā dānavāṁśā narā narakabhāginaḥ tatra tīrthāni sarvāṇi gaṅgādīni dvijottama

should be known as portions of the demons, bound for hell. O best of the twice-born, there — where Narayana's tale is told each day —

Verse 36 (padma.7.1.36)

देवर्षयश्च देवाश्च मुनयश्च तपोधनाः । शृण्वतां लोकसंघानां पापव्याधिविनाशनी

devarṣayaśca devāśca munayaśca tapodhanāḥ śṛṇvatāṁ lokasaṁghānāṁ pāpavyādhivināśanī

all sacred fords beginning with the Ganga, celestial seers, gods, and sages rich in austerity dwell — that tale which, heard by the multitudes of people, destroys the disease of sin,

Verse 37 (padma.7.1.37)

नारायणकथा यत्र वर्तते प्रतिवासरम् । मुने क्रियायोगसारं बह्वर्थं पापनाशनम्

nārāyaṇakathā yatra vartate prativāsaram mune kriyāyogasāraṁ bahvarthaṁ pāpanāśanam

the tale of Narayana continues, day after day. O sage, the Kriya-yoga-sara is rich in manifold meaning and destroys sin —

Verse 38 (padma.7.1.38)

नारायणकथोपेतं सेतिहासं निशामय

nārāyaṇakathopetaṁ setihāsaṁ niśāmaya

joined with the story and history of Narayana — hear it now with careful attention.