Chapter 4: The Appearance of Śrī Nārada

 

1.4.1

vyāsa uvāca

iti bruvāṇaḿ saḿstūya

munīnāḿ dīrgha-satriṇām

vṛddhaḥ kula-patiḥ sūtaḿ

bahvṛcaḥ śaunako 'bravīt

 

vyāsaḥ — Vyāsadeva; uvāca — said; iti — thus; bruvāṇam — speaking; saḿstūya — congratulating; munīnām — of the great sages; dīrgha — prolonged; satriṇām — of those engaged in the performance of sacrifice; vṛddhaḥ — elderly; kula-patiḥ — head of the assembly; sūtam — unto Sūta Gosvāmī; bahu-ṛcaḥ — learned; śaunakaḥ — of the name Śaunaka; abravīt — addressed.

 

TRANSLATION

 

On hearing Sūta Gosvāmī speak thus, Śaunaka Muni, who was the elderly, learned leader of all the ṛṣis engaged in that prolonged sacrificial ceremony, congratulated Sūta Gosvāmī by addressing him as follows.

 

1.4.2

śaunaka uvāca

sūta sūta mahā-bhāga

vada no vadatāḿ vara

kathāḿ bhāgavatīḿ puṇyāḿ

yad āha bhagavāñ chukaḥ

 

śaunakaḥ — Śaunaka; uvāca — said; sūta sūta — O Sūta Gosvāmī; mahā-bhāga — the most fortunate; vada — please speak; naḥ — unto us; vadatām — of those who can speak; vara — respected; kathām — message; bhāgavatīm — of the Bhāgavatam; puṇyām — pious; yat — which; āha — said; bhagavān — greatly powerful; śukaḥ — Śrī Śukadeva Gosvāmī.

 

TRANSLATION

 

Śaunaka said: O Sūta Gosvāmī, you are the most fortunate and respected of all those who can speak and recite. Please relate the pious message of Śrīmad-Bhāgavatam, which was spoken by the great and powerful sage Śukadeva Gosvāmī.

 

1.4.3

kasmin yuge pravṛtteyaḿ

sthāne vā kena hetunā

kutaḥ sañcoditaḥ kṛṣṇaḥ

kṛtavān saḿhitāḿ muniḥ

 

kasmin — in which; yuge — period; pravṛttā — was begun; iyam — this; sthāne — in the place; vā — or; kena — on what; hetunā — ground; kutaḥ — wherefrom; sañcoditaḥ — inspired by; kṛṣṇaḥ — Kṛṣṇa-dvaipāyana Vyāsa; kṛtavān — compiled; saḿhitām — Vedic literature; muniḥ — the learned.

 

TRANSLATION

 

In what period and at what place was this first begun, and why was this taken up? From where did Kṛṣṇa-dvaipāyana Vyāsa, the great sage, get the inspiration to compile this literature?

 

1.4.4

tasya putro mahā-yogī

sama-dṛń nirvikalpakaḥ

ekānta-matir unnidro

gūḍho mūḍha iveyate

 

tasya — his; putraḥ — son; mahā-yogī — a great devotee; sama-dṛk — equibalanced; nirvikalpakaḥ — absolute monist; ekānta-matiḥ — fixed in monism or oneness of mind; unnidraḥ — surpassed nescience; gūḍhaḥ — not exposed; mūḍhaḥ — stunted; iva — like; iyate — appears like.

 

TRANSLATION

 

His [Vyāsadeva's] son was a great devotee, an equibalanced monist, whose mind was always concentrated in monism. He was transcendental to mundane activities, but being unexposed, he appeared like an ignorant person.

 

1.4.5

dṛṣṭvānuyāntam ṛṣim ātmajam apy anagnaḿ

devyo hriyā paridadhur na sutasya citram

tad vīkṣya pṛcchati munau jagadus tavāsti

strī-pum-bhidā na tu sutasya vivikta-dṛṣṭeḥ

 

dṛṣṭvā — by seeing; anuyāntam — following; ṛṣim — the sage; ātmajam — his son; api — in spite of; anagnam — not naked; devyaḥ — beautiful damsels; hriyā — out of shyness; paridadhuḥ — covered the body; na — not; sutasya — of the son; citram — astonishing; tat vīkṣya — by seeing that; pṛcchati — asking; munau — unto the muni (Vyāsa); jagaduḥ — replied; tava — your; asti — there are; strī-pum — male and female; bhidā — differences; na — not; tu — but; sutasya — of the son; vivikta — purified; dṛṣṭeḥ — of one who looks.

 

TRANSLATION

 

While Śrī Vyāsadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although Śrī Vyāsadeva himself was not naked. But they had not done so when his son had passed. The sage inquired about this, and the young ladies replied that his son was purified and when looking at them made no distinction between male and female. But the sage made such distinctions.

 

1.4.6

katham ālakṣitaḥ pauraiḥ

samprāptaḥ kuru-jāńgalān

unmatta-mūka-jaḍavad

vicaran gaja-sāhvaye

 

katham — how; ālakṣitaḥ — recognized; pauraiḥ — by the citizens; samprāptaḥ — reaching; kuru-jāńgalān — the Kuru-jāńgala provinces; unmatta — mad; mūka — dumb; jaḍavat — stunted; vicaran — wandering; gaja-sāhvaye — Hastināpura.

 

TRANSLATION

 

How was he [Śrīla Śukadeva, the son of Vyāsa] recognized by the citizens when he entered the city of Hastināpura [now Delhi], after wandering in the provinces of Kuru and Jāńgala, appearing like a madman, dumb and retarded?

 

1.4.7

kathaḿ vā pāṇḍaveyasya

rājarṣer muninā saha

saḿvādaḥ samabhūt tāta

yatraiṣā sātvatī śrutiḥ

 

katham — how is it; vā — also; pāṇḍaveyasya — of the descendant of Pāṇḍu (Parīkṣit); rājarṣeḥ — of the king who was a sage; muninā — with the muni; saha — with; saḿvādaḥ — discussion; samabhūt — took place; tāta — O darling; yatra — whereupon; eṣā — like this; sātvatī — transcendental; śrutiḥ — essence of the Vedas.

 

TRANSLATION

 

How did it so happen that King Parīkṣit met this great sage, making it possible for this great transcendental essence of the Vedas [Bhāgavatam] to be sung to him?

 

1.4.8

sa go-dohana-mātraḿ hi

gṛheṣu gṛha-medhinām

avekṣate mahā-bhāgas

tīrthī-kurvaḿs tad āśramam

 

saḥ — he (Śukadeva Gosvāmī); go-dohana-mātram — only for the time of milking the cow; hi — certainly; gṛheṣu — in the house; gṛha-medhinām — of the householders; avekṣate — waits; mahā-bhāgaḥ — the most fortunate; tīrthī — pilgrimage; kurvan — transforming; tat āśramam — the residence.

 

TRANSLATION

 

He [Śukadeva Gosvāmī] was accustomed to stay at the door of a householder only long enough for a cow to be milked. And he did this just to sanctify the residence.

 

1.4.9

abhimanyu-sutaḿ sūta

prāhur bhāgavatottamam

tasya janma mahāścaryaḿ

karmāṇi ca gṛṇīhi naḥ

 

abhimanyu-sutam — the son of Abhimanyu; sūta — O Sūta; prāhuḥ — is said to be; bhāgavata-uttamam — the first-class devotee of the Lord; tasya — his; janma — birth; mahā-āścaryam — very wonderful; karmāṇi — activities; ca — and; gṛṇīhi — please speak to; naḥ — us.

 

TRANSLATION

 

It is said that Mahārāja Parīkṣit is a great first-class devotee of the Lord and that his birth and activities are all wonderful. Please tell us about him.

 

1.4.10

sa samrāṭ kasya vā hetoḥ

pāṇḍūnāḿ māna-vardhanaḥ

prāyopaviṣṭo gańgāyām

anādṛtyādhirāṭ-śriyam

 

saḥ — he; samrāṭ — the Emperor; kasya — for what; vā — or; hetoḥ — reason; pāṇḍūnām — of the sons of Pāṇḍu; māna-vardhanaḥ — one who enriches the family; prāya-upaviṣṭaḥ — sitting and fasting; gańgāyām — on the bank of the Ganges; anādṛtya — neglecting; adhirāṭ — acquired kingdom; śriyam — opulences.

 

TRANSLATION

 

He was a great emperor and possessed all the opulences of his acquired kingdom. He was so exalted that he was increasing the prestige of the Pāṇḍu dynasty. Why did he give up everything to sit down on the bank of the Ganges and fast until death?

 

1.4.11

namanti yat-pāda-niketam ātmanaḥ

śivāya hānīya dhanāni śatravaḥ

kathaḿ sa vīraḥ śriyam ańga dustyajāḿ

yuvaiṣatotsraṣṭum aho sahāsubhiḥ

 

namanti — bow down; yat-pāda — whose feet; niketam — under; ātmanaḥ — own; śivāya — welfare; hānīya — used to bring about; dhanāni — wealth; śatravaḥ — enemies; katham — for what reason; saḥ — he; vīraḥ — the chivalrous; śriyam — opulences; ańga — O; dustyajām — insuperable; yuvā — in full youth; aiṣata — desired; utsraṣṭum — to give up; aho — exclamation; saha — with; asubhiḥ — life.

 

TRANSLATION

 

He was such a great emperor that all his enemies would come and bow down at his feet and surrender all their wealth for their own benefit. He was full of youth and strength, and he possessed insuperable kingly opulences. Why did he want to give up everything, including his life?

 

1.4.12

śivāya lokasya bhavāya bhūtaye

ya uttama-śloka-parāyaṇā janāḥ

jīvanti nātmārtham asau parāśrayaḿ

mumoca nirvidya kutaḥ kalevaram

 

śivāya — welfare; lokasya — of all living beings; bhavāya — for flourishing; bhūtaye — for economic development; ye — one who is; uttama-śloka-parāyaṇāḥ — devoted to the cause of the Personality of Godhead; janāḥ — men; jīvanti — do live; na — but not; ātma-artham — selfish interest; asau — that; para-āśrayam — shelter for others; mumoca — gave up; nirvidya — being freed from all attachment; kutaḥ — for what reason; kalevaram — mortal body.

 

TRANSLATION

 

Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. So even though the Emperor [Parīkṣit] was free from all attachment to worldly possessions, how could he give up his mortal body, which was shelter for others?

 

1.4.13

tat sarvaḿ naḥ samācakṣva

pṛṣṭo yad iha kiñcana

manye tvāḿ viṣaye vācāḿ

snātam anyatra chāndasāt

 

tat — that; sarvam — all; naḥ — unto us; samācakṣva — clearly explain; pṛṣṭaḥ — questioned; yat iha — herein; kiñcana — all that; manye — we think; tvām — you; viṣaye — in all subjects; vācām — meanings of words; snātam — fully acquainted; anyatra — except; chāndasāt — portion of the Vedas.

 

TRANSLATION

 

We know that you are expert in the meaning of all subjects, except some portions of the Vedas, and thus you can clearly explain the answers to all the questions we have just put to you.

 

1.4.14

sūta uvāca

dvāpare samanuprāpte

tṛtīye yuga-paryaye

jātaḥ parāśarād yogī

vāsavyāḿ kalayā hareḥ

 

sūtaḥ — Sūta Gosvāmī; uvāca — said; dvāpare — in the second millennium; samanuprāpte — on the advent of; tṛtīye — third; yuga — millennium; paryaye — in the place of; jātaḥ — was begotten; parāśarāt — by Parāśara; yogī — the great sage; vāsavyām — in the womb of the daughter of Vasu; kalayā — in the plenary portion; hareḥ — of the Personality of Godhead.

 

TRANSLATION

 

Sūta Gosvāmī said: When the second millennium overlapped the third, the great sage [Vyāsadeva] was born to Parāśara in the womb of Satyavatī, the daughter of Vasu.

 

1.4.15

sa kadācit sarasvatyā

upaspṛśya jalaḿ śuciḥ

vivikta eka āsīna

udite ravi-maṇḍale

 

saḥ — he; kadācit — once; sarasvatyāḥ — on the bank of the Sarasvatī; upaspṛśya — after finishing morning ablutions; jalam — water; śuciḥ — being purified; vivikte — concentration; ekaḥ — alone; āsīnaḥ — being thus seated; udite — on the rise; ravi-maṇḍale — of the sun disc.

 

TRANSLATION

 

Once upon a time he [Vyāsadeva], as the sun rose, took his morning ablution in the waters of the Sarasvatī and sat alone to concentrate.

 

1.4.16

parāvara-jñaḥ sa ṛṣiḥ

kālenāvyakta-raḿhasā

yuga-dharma-vyatikaraḿ

prāptaḿ bhuvi yuge yuge

 

para-avara — past and future; jñaḥ — one who knows; saḥ — he; ṛṣiḥ — Vyāsadeva; kālena — in the course of time; avyakta — unmanifested; raḿhasā — by great force; yuga-dharma — acts in terms of the millennium; vyatikaram — anomalies; prāptam — having accrued; bhuvi — on the earth; yuge yuge — different ages.

 

TRANSLATION

 

The great sage Vyāsadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to unseen forces in the course of time.

 

1.4.17-18

bhautikānāḿ ca bhāvānāḿ

śakti-hrāsaḿ ca tat-kṛtam

aśraddadhānān niḥsattvān

durmedhān hrasitāyuṣaḥ

 

durbhagāḿś ca janān vīkṣya

munir divyena cakṣuṣā

sarva-varṇāśramāṇāḿ yad

dadhyau hitam amogha-dṛk

 

bhautikānām ca — also of everything that is made of matter; bhāvānām — actions; śakti-hrāsam ca — and deterioration of natural power; tat-kṛtam — rendered by that; aśraddadhānān — of the faithless; niḥsattvān — impatient due to want of the mode of goodness; durmedhān — dull-witted; hrasita — reduced; āyuṣaḥ — of duration of life; durbhagān ca — also the unlucky; janān — people in general; vīkṣya — by seeing; muniḥ — the muni; divyena — by transcendental; cakṣuṣā — vision; sarva — all; varṇa-āśramāṇām — of all the statuses and orders of life; yat — what; dadhyau — contemplated; hitam — welfare; amogha-dṛk — one who is fully equipped in knowledge.

 

TRANSLATION

 

The great sage, who was fully equipped in knowledge, could see, through his transcendental vision, the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life.

 

1.4.19

cātur-hotraḿ karma śuddhaḿ

prajānāḿ vīkṣya vaidikam

vyadadhād yajña-santatyai

vedam ekaḿ catur-vidham

 

cātuḥ — four; hotram — sacrificial fires; karma śuddham — purification of work; prajānām — of the people in general; vīkṣya — after seeing; vaidikam — according to Vedic rites; vyadadhāt — made into; yajña — sacrifice; santatyai — to expand; vedam ekam — only one Veda; catuḥ-vidham — in four divisions.

 

TRANSLATION

 

He saw that the sacrifices mentioned in the Vedas were means by which the people's occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men.

 

1.4.20

ṛg-yajuḥ-sāmātharvākhyā

vedāś catvāra uddhṛtāḥ

itihāsa-purāṇaḿ ca

pañcamo veda ucyate

 

ṛg-yajuḥ-sāma-atharva-ākhyāḥ — the names of the four Vedas; vedāḥ — the Vedas; catvāraḥ — four; uddhṛtāḥ — made into separate parts; itihāsa — historical records (Mahābhārata); purāṇam ca — and the Purāṇas; pañcamaḥ — the fifth; vedaḥ — the original source of knowledge; ucyate — is said to be.

 

TRANSLATION

 

The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the Purāṇas are called the fifth Veda.

 

1.4.21

tatrarg-veda-dharaḥ pailaḥ

sāmago jaiminiḥ kaviḥ

vaiśampāyana evaiko

niṣṇāto yajuṣām uta

 

tatra — thereupon; ṛg-veda-dharaḥ — the professor of the Ṛg Veda; pailaḥ — the ṛṣi named Paila; sāma-gaḥ — that of the Sāma Veda; jaiminiḥ — the ṛṣi named Jaimini; kaviḥ — highly qualified; vaiśampāyanaḥ — the ṛṣi named Vaiśampāyana; eva — only; ekaḥ — alone; niṣṇātaḥ — well versed; yajuṣām — of the Yajur Veda; uta — glorified.

 

TRANSLATION

 

After the Vedas were divided into four divisions, Paila Ṛṣi became the professor of the Ṛg Veda, Jaimini the professor of the Sāma Veda, and Vaiśampāyana alone became glorified by the Yajur Veda.

 

1.4.22

atharvāńgirasām āsīt

sumantur dāruṇo muniḥ

itihāsa-purāṇānāḿ

pitā me romaharṣaṇaḥ

 

atharva — the Atharva Veda; ańgirasām — unto the ṛṣi Ańgirā; āsīt — was entrusted; sumantuḥ — also known as Sumantu Muni; dāruṇaḥ — seriously devoted to the Atharva Veda; muniḥ — the sage; itihāsa-purāṇānām — of the historical records and the Purāṇas; pitā — father; me — mine; romaharṣaṇaḥ — the ṛṣi Romaharṣaṇa.

 

TRANSLATION

 

The Sumantu Muni Ańgirā, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharṣaṇa, was entrusted with the Purāṇas and historical record.

 

1.4.23

ta eta ṛṣayo vedaḿ

svaḿ svaḿ vyasyann anekadhā

śiṣyaiḥ praśiṣyais tac-chiṣyair

vedās te śākhino 'bhavan

 

te — they; ete — all these; ṛṣayaḥ — learned scholars; vedam — the respective Vedas; svam svam — in their own entrusted matters; vyasyan — rendered; anekadhā — many; śiṣyaiḥ — disciples; praśiṣyaiḥ — grand-disciples; tat-śiṣyaiḥ — great grand-disciples; vedāḥ te — followers of the respective Vedas; śākhinaḥ — different branches; abhavan — thus became.

 

TRANSLATION

 

All these learned scholars, in their turn, rendered their entrusted Vedas unto their many disciples, grand-disciples and great grand-disciples, and thus the respective branches of the followers of the Vedas came into being.

 

1.4.24

ta eva vedā durmedhair

dhāryante puruṣair yathā

evaḿ cakāra bhagavān

vyāsaḥ kṛpaṇa-vatsalaḥ

 

te — that; eva — certainly; vedāḥ — the book of knowledge; durmedhaiḥ — by the less intellectual; dhāryante — can assimilate; puruṣaiḥ — by the man; yathā — as much as; evam — thus; cakāra — edited; bhagavān — the powerful; vyāsaḥ — the great sage of Vyāsa; kṛpaṇa-vatsalaḥ — very kind to the ignorant mass.

 

TRANSLATION

 

Thus the great sage Vyāsadeva, who is very kind to the ignorant masses, edited the Vedas so they might be assimilated by less intellectual men.

 

1.4.25

strī-śūdra-dvijabandhūnāḿ

trayī na śruti-gocarā

karma-śreyasi mūḍhānāḿ

śreya evaḿ bhaved iha

iti bhāratam ākhyānaḿ

kṛpayā muninā kṛtam

 

strī — the woman class; śūdra — the laboring class; dvija-bandhūnām — of the friends of the twice-born; trayī — three; na — not; śruti-gocarā — for understanding; karma — in activities; śreyasi — in welfare; mūḍhānām — of the fools; śreyaḥ — supreme benefit; evam — thus; bhavet — achieved; iha — by this; iti — thus thinking; bhāratam — the great Mahābhārata; ākhyānam — historical facts; kṛpayā — out of great mercy; muninā — by the muni; kṛtam — is completed.

 

TRANSLATION

 

Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahābhārata for women, laborers and friends of the twice-born.

 

1.4.26

evaḿ pravṛttasya sadā

bhūtānāḿ śreyasi dvijāḥ

sarvātmakenāpi yadā

nātuṣyad dhṛdayaḿ tataḥ

 

evam — thus; pravṛttasya — one who is engaged in; sadā — always; bhūtānām — of the living beings; śreyasi — in the ultimate good; dvijāḥ — O twice-born; sarvātmakena api — by all means; yadā — when; na — not; atuṣyat — become satisfied; hṛdayam — mind; tataḥ — at that.

 

TRANSLATION

 

O twice-born brāhmaṇas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people.

 

1.4.27

nātiprasīdad dhṛdayaḥ

sarasvatyās taṭe śucau

vitarkayan vivikta-stha

idaḿ covāca dharma-vit

 

na — not; atiprasīdat — very much satisfied; hṛdayaḥ — at heart; sarasvatyāḥ — of the River Sarasvatī; taṭe — on the bank of; śucau — being purified; vitarkayan — having considered; vivikta-sthaḥ — situated in a lonely place; idam ca — also this; uvāca — said; dharma-vit — one who knows what religion is.

 

TRANSLATION

 

Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself:

 

1.4.28-29

dhṛta-vratena hi mayā

chandāḿsi guravo 'gnayaḥ

mānitā nirvyalīkena

gṛhītaḿ cānuśāsanam

 

bhārata-vyapadeśena

hy āmnāyārthaś ca pradarśitaḥ

dṛśyate yatra dharmādi

strī-śūdrādibhir apy uta

 

dhṛta-vratena — under a strict disciplinary vow; hi — certainly; mayā — by me; chandāḿsi — the Vedic hymns; guravaḥ — the spiritual masters; agnayaḥ — the sacrificial fire; mānitāḥ — properly worshiped; nirvyalīkena — without pretense; gṛhītam ca — also accepted; anuśāsanam — traditional discipline; bhārata — the Mahābhārata; vyapadeśena — by compilation of; hi — certainly; āmnāya-arthaḥ — import of disciplic succession; ca — and; pradarśitaḥ — properly explained; dṛśyate — by what is necessary; yatra — where; dharma-ādiḥ — the path of religion; strī-śūdra-ādibhiḥ api — even by women, śūdras, etc.; uta — spoken.

 

TRANSLATION

 

I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual master and the altar of sacrifice. I have also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahābhārata, by which even women, śūdras and others [friends of the twice-born] can see the path of religion.

 

1.4.30

tathāpi bata me daihyo

hy ātmā caivātmanā vibhuḥ

asampanna ivābhāti

brahma-varcasya sattamaḥ

 

tathāpi — although; bata — defect; me — mine; daihyaḥ — situated in the body; hi — certainly; ātmā — living being; ca — and; eva — even; ātmanā — myself; vibhuḥ — sufficient; asampannaḥ — wanting in; iva ābhāti — it appears to be; brahma-varcasya — of the Vedāntists; sattamaḥ — the supreme.

 

TRANSLATION

 

I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas.

 

1.4.31

kiḿ vā bhāgavatā dharmā

na prāyeṇa nirūpitāḥ

priyāḥ paramahaḿsānāḿ

ta eva hy acyuta-priyāḥ

 

kim vā — or; bhāgavatāḥ dharmāḥ — devotional activities of the living beings; na — not; prāyeṇa — almost; nirūpitāḥ — directed; priyāḥ — dear; paramahaḿsānām — of the perfect beings; te eva — that also; hi — certainly; acyuta — the infallible; priyāḥ — attractive.

 

TRANSLATION

 

This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord.

 

1.4.32

tasyaivaḿ khilam ātmānaḿ

manyamānasya khidyataḥ

kṛṣṇasya nārado 'bhyāgād

āśramaḿ prāg udāhṛtam

 

tasya — his; evam — thus; khilam — inferior; ātmānam — soul; manyamānasya — thinking within the mind; khidyataḥ — regretting; kṛṣṇasya — of Kṛṣṇa-dvaipāyana Vyāsa; nāradaḥ abhyāgāt — Nārada came there; āśramam — the cottage; prāk — before; udāhṛtam — said.

 

TRANSLATION

 

As mentioned before, Nārada reached the cottage of Kṛṣṇa-dvaipāyana Vyāsa on the banks of the Sarasvatī just as Vyāsadeva was regretting his defects.

 

1.4.33

tam abhijñāya sahasā

pratyutthāyāgataḿ muniḥ

pūjayām āsa vidhivan

nāradaḿ sura-pūjitam

 

tam abhijñāya — seeing the good fortune of his (Nārada's) arrival; sahasā — all of a sudden; pratyutthāya — getting up; āgatam — arrived at; muniḥ — Vyāsadeva; pūjayām āsa — worship; vidhi-vat — with the same respect as offered to Vidhi (Brahmā); nāradam — to Nārada; sura-pūjitam — worshiped by the demigods.

 

TRANSLATION

 

At the auspicious arrival of Śrī Nārada, Śrī Vyāsadeva got up respectfully and worshiped him, giving him veneration equal to that given to Brahmājī, the creator.