First Night · Chapter 1
Sourceप्रथमोऽध्यायः ओꣳ नमो भगवते वासुदेवाय अथ मङ्गलाचरणम् नारायणꣳ नमस् कृत्य नरꣳ चैव नरोत्तमम् । देवीꣳ सरस्वतीꣳ चैव ततो जयम् उदीरयेत् ॥ गणेश-शेष-ब्रह्मेश-दिनेश-प्रमुखाः सुराः । कुमाराद्याश् च मुनयः सिद्धाश् च कपिलादयः ॥१॥ लक्ष्मी सरस्वती दुर्गा सावित्री राधिका परा । भक्त्या नमन्ति यꣳ शश्वत् तꣳ नमामि परात् परꣳ ॥२॥ ध्यायन्ते सततꣳ सन्तो योगिनो वैष्णवास् तथा । ज्योतिर्-अभ्यन्तरे रूपम् अतुलꣳ श्याम-सुन्दरम् ॥३॥ ध्यायेत् तꣳ परमꣳ ब्रह्म परमात्मानम् ईश्वरम् । निरीहम् अति-निर्लिप्तम् निर्गुणꣳ प्रकृतेः परꣳ ॥४॥ सर्वेशꣳ सर्व-रूपꣳ च सर्व-कारण-कारणम् । सत्यꣳ नित्यꣳ च पुरुषꣳ पुराणꣳ परम् अव्ययम् ॥५॥ मङ्गल्यꣳ मङ्गलार्हꣳ च मङ्गलꣳ मङ्गलालयम् । स्वेच्छा-मयꣳ परꣳ धाम भगवन्तꣳ सनातनम् ॥६॥ स्तुवन्ति वेदा यꣳ शश्वन्न् आनन्तꣳ जानन्ति यस्य ते । तꣳ स्तौमि परमानन्दꣳ सानन्दꣳ नन्द-नन्दनम् ॥७॥ भक्त-प्रियꣳ च भक्तेशꣳ भक्तानुग्रह-विग्रहꣳ । श्रीदꣳ श्रीशꣳ श्री-निवासꣳ श्री-कृष्णꣳ राधिकेश्वरम् ॥८॥ ज्ञानामृतꣳ ज्ञान-सिन्धोः सꣳप्राप्य शङ्कराद् गुरोः । परावराच् च परमाद् योगीन्द्राणाꣳ गुरोर् गुरोः ॥९॥ वेदेभ्यो दधि-सिन्धुभ्यश् चतुर्भ्यः सुमनोहरम् । तज् ज्ञान-मन्थ-दण्डेन सꣳनिर्मथ्य नवꣳ नवम् ॥१०॥ नवनीतꣳ समुद्धृत्य नत्वा शम्भोः पदाम्बुजम् । विधि-पुत्रो नारदो ऽहꣳ पञ्च-रात्रꣳ समारभे ॥११॥ ओꣳ नारायणाश्रमे पुण्ये पुण्य-क्षेत्रे च भारत । सिद्धे नारायण-क्षेत्रे वट-मूले सुपुण्यदे ॥१२॥ कृष्णाꣳशꣳ कृष्ण-भक्तꣳ च पलꣳ कृष्ण-परायणम् । श्री-कृष्ण-चरणाम्भोज-ध्यानैकतान-मानसम् ॥१३॥ जपन्तꣳ परमꣳ ब्रह्म कृष्ण इत्य् अक्षर-द्वयम् । सुखासने सुखासीनꣳ कृष्ण-द्वैपायनꣳ मुनिम् ॥१४॥ पप्रच्छ शुकदेवश् च सर्व-ज्ञꣳ पितरꣳ मुनिः । कारणण् च पुराणानाꣳ पुराणꣳ परम् अव्ययम् ॥१५॥ श्री-शुक उवाच— भगवन् सर्व-तत्त्व-ज्ञ वेद-वेदाङ्ग-पारग । यद् यत् प्रकारꣳ ज्ञानꣳ च निगूढꣳ श्रुति-सम्मतम् ॥१६॥ तेषु यत् सार-भूतꣳ चाप्य् अज्ञानान्ध-प्रदीपकम् । तत् तत् सर्वꣳ समालोच्य माꣳ बोधयितुम् अर्हसि ॥१७॥ अथ श्री-कृष्ण-भक्ति-प्रशꣳशा स पिता ज्ञान-दाता यो ज्ञानꣳ तत् कृष्ण-भक्तिदम् । सा भक्तिः परमा शुद्धा कृष्ण-दास्य-प्रदा च या ॥१८॥ तद् एव दास्यꣳ शस्तꣳ यत् साक्षाच् चरण-सेवनꣳ । नित्यꣳ गोलोक-वासꣳ च पुरतः स्तवनꣳ हरेः ॥१९॥ शश्वन् निमेष-रहितꣳ तत्-पाद-पद्म-दर्शनम् । शश्वत् तत्-सार्धम् आलाप-सेवा-कर्म-नियोजनम् ॥२०॥ तेन सार्धम् अविच्छेद-स्थानꣳ परꣳ शोभनम् । भक्तानाꣳ वाञ्च्छितꣳ वस्तु सार-भूतꣳ श्रुतौ श्रुतम् ॥२१॥ पुत्रस्य वचनꣳ श्रुत्वा व्यासदेवो जहास सः । विज्ञाय ज्ञानिनꣳ पुत्रꣳ परमाह्लादम् आप ह ॥२२॥ पुत्रꣳ शुभाशिषꣳ कृत्वा सर्व-ज्ञः सर्व-भावनः । यथाप्राप्तꣳ गुरु-मुखात् प्रवक्तुम् उपचक्रमे ॥२३॥ श्री-व्यास उवाच— शुक धन्यो ऽसि मान्यो ऽसि पुण्य-रूपो ऽसि भारते । पुत्रेण भवतास्माकꣳ कुलꣳ मुक्तꣳ च पावनम् ॥२४॥ स पुत्रः कृष्ण-भक्तो यो भारते सुयशस्-करः । पुनाति पुꣳसाꣳ शतकꣳ जन्म-मात्रेण लीलया ॥२५॥ माता-महानाꣳ शतकꣳ मातरꣳ मातृ-मातरम् । सोदरान् बान्धवाꣳश् चैव भृत्यान् पत्नीꣳ सहात्मजाम् ॥२६॥ यत्-कन्याꣳ प्रतिगृह्णाति तद्-आदि-पुरुष-त्रयम् । कन्या-प्रदाता श्वशुरो जीवन्-मुक्तः सभार्यकः ॥२७॥ स्वयꣳ विधाता भगवान् परꣳ कृष्ण-परायणः । कृष्ण-भक्तो वसिष्टस् तु तत् सुतो वैष्णवः स्वयम् ॥२८॥ वैष्णवस् तत् सुतः शक्तिः कृष्ण-ध्यानैक-मानसः । पराशरश् च तत्-पुत्रः कृष्ण-पादाब्ज-सेवया ॥२९॥ जीवन्-मुक्तो महा-ज्ञानी योगीन्द्राणाꣳ गुरोर् गुरुः । अहꣳ वेद-विभक्ता च श्री-कृष्ण-पाद-सेवया ॥३०॥ गुरुर् मे भगवान् साक्षाद् योगीन्द्रो नारदो मुनिः । गुरोर् गुरुर् मे शम्भुश् च योगीन्द्राणाꣳ गुरोर् गुरुः ॥३१॥ तेषाꣳ पुण्येन पुत्रस् त्वꣳ पुण्य-राशिश् च मूर्तिमान् । पद्मानाꣳ मम पुꣳसाꣳ च प्रकाशो भास्करः स्वयम् ॥३२॥ श्री-कृष्ण-चरणाम्भोजꣳ पादाब्जꣳ नारदेशयोः । सरस्वतीꣳ नमस् कृत्य ज्ञानꣳ वक्ष्ये सनातनम् ॥३३॥ श्रूयताम् पञ्च-रात्रꣳ च वेद-सारम् अभीप्सितम् । पञ्च-सꣳवादम् इष्टꣳ च भक्तानाम् अभिवाञ्च्छितम् ॥३४॥ प्राणाधिकꣳ प्रियꣳ शुद्धꣳ परꣳ ज्ञानामृतꣳ शुभꣳ । अथ षट्-सꣳवादाः ?wहत्? हि गोलोके शत-शृङ्गे च पर्वते ॥३५॥ सुपुण्ये विरजा-तीरे वट-मूले मनोहरे । पुरतो राधिकायाश् च ब्रह्माणꣳ कमलोद्भवम् ॥३६॥ तम् उवाच महा-भक्तꣳ स्तुवन्तꣳ प्रणतꣳ सुतम् । पञ्च-रात्रम् इदꣳ पुण्यꣳ श्रुत्वा च जगताꣳ विधिः ॥३७॥ प्रणम्य राधिकाꣳ कृष्णꣳ प्रययौ शिव-मन्दिरम् । भक्त्या तम् पूजयाम् आस शङ्करः परमादरम् ॥३८॥ सुखासने सुखासीनꣳ स्वस्थꣳ भक्तꣳ च पूजितम् । पप्रच्छ वार्ताꣳ विनयी विनयेन सुखावहाम् ॥३९॥ सर्वꣳ तꣳ कथयाम् आस पञ्च-रात्रादिकꣳ शुभम् । वसन्तꣳ वट-मूले च स्वर्गे मन्दाकिनी-तटे ॥४०॥ योगीन्द्रैर् अपि सिद्धेन्द्रैर् मुनीन्द्रैश् च स्तुतꣳ प्रभुꣳ । ज्ञानामृतꣳ तम् उक्त्वा स ब्रह्म-लोकꣳ जगाम ह ॥४१॥ शम्भुश् च कथयाम् आस स्व-शिष्यꣳ नारदꣳ मुनिम् । नारदः कथयाम् आस पुष्करे सूर्य-पर्वणि ॥४२॥ माꣳ भक्तम् अनुरक्तꣳ च पुण्याहे मुनि-सꣳसदि । पञ्च-रात्रम् इदꣳ शुद्धꣳ भ्रमान्ध-ध्वꣳस-दीपकम् ॥४३॥ अथ पञ्च-रात्र-पद-व्याख्या रात्रꣳ च ज्ञान-वचनꣳ ज्ञानꣳ पञ्च-विधꣳ स्मृतम् । तेनेदꣳ पञ्च-रात्रꣳ च प्रवदन्ति मनीषिणः ॥४४॥ ज्ञानꣳ परम-तत्त्वꣳ च जन्म-मृत्यु-जरापहम् । ततो मृत्युञ्जयः शम्भुः सꣳप्राप कृष्ण-वक्त्रतः ॥४५॥ ज्ञानम् द्वितीयꣳ परमꣳ मुमुक्षूणाꣳ च वाञ्च्छितम् । परꣳ मुक्ति-प्रदꣳ शुद्धꣳ यतो लीनꣳ हरेः पदे ॥४६॥ ज्ञानꣳ शुद्धꣳ तृतीयꣳ च मङ्गलꣳ कृष्ण-भक्तिदम् । तद्-दास्यम् अधीष्टꣳ च यतो दास्यꣳ लभेद् धरेः ॥४७॥ चतुर्थꣳ यौगिकꣳ ज्ञानꣳ सर्व-सिद्धि-प्रदꣳ परम् । सर्वस्वꣳ योगिनाꣳ पुत्र सिद्धानाꣳ च सुख-प्रदम् ॥४८॥ अणिमा लघिमा व्याप्तिः प्राकाम्यꣳ महिमा तथा । ईशित्वꣳ च वशित्वꣳ च तथाकामावसायिता ॥४९॥ सावज्ञꣳ दूर-श्रवणꣳ पर-काय-प्रवेशनम् । काय-व्यूहꣳ जीव-दानꣳ पर-जीव-हरꣳ परम् ॥५०॥ सर्ग-कर्तृत्व-शिल्पꣳ च सर्ग-सꣳहार-कारणम् । सिद्धꣳ च षोडश-विधꣳ ज्ञानिनाꣳ च यतो भवेत् ॥५१॥ ज्ञानꣳ च परमꣳ प्रोक्तꣳ तद् वै वैषयिकꣳ नृणाꣳ । यद् इष्ट-देवी माया सा परꣳ सꣳमोह-कारणꣳ ॥५२॥ विषये बद्ध-चितꣳ च सर्वम् इन्द्रिय-सेवनम् । पोषनꣳ स्व-कुटुम्बानाꣳ स्वात्मनश् च निरन्रतम् ॥५३॥ प्रथमꣳ सात्त्विकꣳ ज्ञानꣳ द्वितीयꣳ च तद् एव च । नैर्गुण्यꣳ च तृतीयꣳ च ज्ञानꣳ च सर्वतः परम् ॥५४॥ चतुर्थम् च राजसिकꣳ भक्तस् तन् नाभिवाञ्च्छति । पञ्चमꣳ तामसꣳ ज्ञानꣳ विद्वाꣳस् तन् नाभिवाञ्च्छति ॥५५॥ ज्ञानꣳ पञ्च-विधꣳ प्रोक्तꣳ पञ्च-रात्रꣳ विदुर् बुधाः । पञ्च-रात्रꣳ सप्त-विधꣳ ज्ञानिनाꣳ ज्ञानदꣳ परम् ॥५६॥ ब्राह्मꣳ शैवꣳ च कौमारꣳ वासिष्टꣳ कापिलꣳ परम् । गौतमीयꣳ नारदीयम् इदꣳ सप्त-विधꣳ स्मृतम् ॥५७॥ अथ ग्रन्थ-प्रशꣳसा षट् पञ्च-रात्रꣳ वेदाश् च पुराणानि च सर्वशः । इतिहासꣳ धर्म-शास्त्रꣳ शात्रꣳ च सिद्धि-योग-जम् ॥५८॥ दृष्ट्वा सर्वꣳ समालोक्य ज्ञानꣳ सꣳप्राप्य शङ्करात् । ज्ञानामृतꣳ पञ्च-रात्रꣳ चकार नारदो मुनिः ॥५९॥ पुण्यꣳ च पाप-विघ्नꣳ भक्ति-दास्य-प्रदꣳ हरेः । सर्वस्वꣳ वैष्णवानाꣳ च प्रियꣳ प्राणाधिकꣳ सुत ॥६०॥ सार-भूतꣳ च सर्वेषाꣳ वेदानाꣳ परमाद्भुतम् । नारदीयꣳ पञ्च-रात्रꣳ पुराणेषु सुदुर्लभम् ॥६१॥ सर्वान्तरात्मा भगवान् ब्रह्म-ज्योतिः सनातनम् । परिपूर्णतमः श्रीमान् यथा कृष्णः सुरेषु च ॥६२॥ यथा देवीषु पूज्या सा मूल-प्रकृतिर् ईश्वरी । वैष्णवानाꣳ च सिद्धानाꣳ ज्ञानिनाꣳ योगिनाꣳ शिवः ॥६३॥ विश्वस्तानाꣳ इन्द्रियानाम् मनश् च शीघ्र-गामिनाम् । ब्रह्मा च वेद-विदुषाꣳ पूज्यानाꣳ च गणेश्वरः ॥६४॥ सनत्-कुमारो भगवान् मुनीनाꣳ प्रवरो यथा । बृहस्पतिर् बुद्धिमताꣳ सिद्धानाꣳ कपिलो यथा ॥६५॥ योगीन्द्रानाꣳ सताꣳ शुद्ध ऋषिर् नारायणो यथा । कवीनाꣳ च यथा शुक्रः पण्डितानाꣳ बृहस्पतिः ॥६६॥ सरिताम् च यथा गङ्गा समुद्राणाꣳ जलार्णवः । वृन्दावनꣳ वनानाꣳ च वर्षानाꣳ भारतꣳ यथा ॥६७॥ पुष्करꣳ तत्र तीर्थानाꣳ पूज्यानाꣳ वैष्णवो यथा । आत्माकाशो यथाप्तानाꣳ यथा काशी पुरीषु च ॥६८॥ वृक्षाणाꣳ कल्प-वृक्षश् च सुरभी काम-धेनुषु । पुष्पाणाꣳ पारिजातश् च पत्राणाꣳ तुलसी यथा ॥६९॥ मन्त्राणाꣳ कृष्ण-मन्त्रश् च यथा विद्या धनेष्व् अपि । यथा तेजस्विनाꣳ सूर्यो मिष्टानाम् अमृतꣳ यथा ॥७०॥ आधाराणाꣳ च स्थूलानाꣳ महा-विष्णुर् यथा सुत । सूक्ष्माणाꣳ परमाणुश् च गुरुणाꣳ मन्त्र-तन्त्र-दः ॥७१॥ पुत्रश् च स्नेह-पात्राणाꣳ नक्षत्राणाꣳ यथा शशी । यथा घृतꣳ च गव्यानाꣳ शस्यानाꣳ धान्यम् ईप्सितम् ॥७२॥ शास्त्राणाꣳ च यथा वेदाः साश्रमाणाꣳ यथा द्विजः । तैजसानाꣳ यथा रत्नꣳ मुक्तामाणिक्यहीरकम् ॥७३॥ यथा छन्दसि गायत्री दुर्गा शक्तिमतीष्व् अपि । पति-व्रतासु लक्स्मीश् च क्षमाशीलासु मेदिनी ॥७४॥ सौभाग्यासु सुन्दरीषु राधा कृष्ण-प्रियासु च । हनुमान् वानराणाꣳ च पक्षिणाꣳ गरुडो यथा ॥७५॥ वाहनानाꣳ बलवताꣳ शङ्करस्य यथा वृषः । शालग्रामश् च यन्त्राणाꣳ पूजासु कृष्ण-पूजनम् ॥७६॥ एकादशी व्रतानाꣳ च तपःस्व् अनशनꣳ यथा । यज्ञानाꣳ जप-यज्ञश् च सत्यꣳ धर्मेषु पुत्रक ॥७७॥ सुशीलꣳ च गुणानाꣳ च पुण्येषु कृष्ण-कीर्तनम् । शोभाशु सुख-दृश्येषु प्रभा तेजःसु सर्वतः ॥७८॥ पोष्ट्रीणाꣳ उपकर्तृणाꣳ मित्राणाꣳ जननी यथा । लोकानाम् अपि लोकेशः शेषो नागेषु पूजितः ॥७९॥ सुदर्शनꣳ च शस्त्राणाꣳ विश्वकर्मा च शिल्पिनाम् । धर्मिष्ठेषु दयावत्सु देवर्षिसु महत्सु च ॥८०॥ विष्णु-भक्तेषु विज्ञेषु यथैव नारदो मुनिः । एवꣳ च सर्व-शास्त्रेषु पञ्च-रात्रꣳ च पूजितम् ॥८१॥ यथा निपीय पीयूषꣳ न स्पृहा चान्य-वस्तुषु । पञ्च-रात्रम् अभिज्ञाय नान्येषु च स्पृहा सताम् ॥८२॥ सर्वार्थ-ज्ञान-बीजꣳ चाप्य् अज्ञानान्ध-प्रदीपम् । वेदसारोद्धृतꣳ तत्त्वꣳ सर्वेषाꣳ समभीप्सितम् ॥८३॥ इति श्री-नारद-पञ्च-रात्रे ग्रन्थ-प्रशꣳसनꣳ नाम प्रथमो ऽध्यायः ॥१॥ …
prathamo'dhyāyaḥ oṁ namo bhagavate vāsudevāya atha maṅgalācaraṇam nārāyaṇaṁ namas kṛtya naraṁ caiva narottamam | devīṁ sarasvatīṁ caiva tato jayam udīrayet || gaṇeśa-śeṣa-brahmeśa-dineśa-pramukhāḥ surāḥ | kumārādyāś ca munayaḥ siddhāś ca kapilādayaḥ ||1|| lakṣmī sarasvatī durgā sāvitrī rādhikā parā | bhaktyā namanti yaṁ śaśvat taṁ namāmi parāt paraṁ ||2|| dhyāyante satataṁ santo yogino vaiṣṇavās tathā | jyotir-abhyantare rūpam atulaṁ śyāma-sundaram ||3|| dhyāyet taṁ paramaṁ brahma paramātmānam īśvaram | nirīham ati-nirliptam nirguṇaṁ prakṛteḥ paraṁ ||4|| sarveśaṁ sarva-rūpaṁ ca sarva-kāraṇa-kāraṇam | satyaṁ nityaṁ ca puruṣaṁ purāṇaṁ param avyayam ||5|| maṅgalyaṁ maṅgalārhaṁ ca maṅgalaṁ maṅgalālayam | svecchā-mayaṁ paraṁ dhāma bhagavantaṁ sanātanam ||6|| stuvanti vedā yaṁ śaśvann ānantaṁ jānanti yasya te | taṁ staumi paramānandaṁ sānandaṁ nanda-nandanam ||7|| bhakta-priyaṁ ca bhakteśaṁ bhaktānugraha-vigrahaṁ | śrīdaṁ śrīśaṁ śrī-nivāsaṁ śrī-kṛṣṇaṁ rādhikeśvaram ||8|| jñānāmṛtaṁ jñāna-sindhoḥ saṁprāpya śaṅkarād guroḥ | parāvarāc ca paramād yogīndrāṇāṁ guror guroḥ ||9|| vedebhyo dadhi-sindhubhyaś caturbhyaḥ sumanoharam | taj jñāna-mantha-daṇḍena saṁnirmathya navaṁ navam ||10|| navanītaṁ samuddhṛtya natvā śambhoḥ padāmbujam | vidhi-putro nārado 'haṁ pañca-rātraṁ samārabhe ||11|| oṁ nārāyaṇāśrame puṇye puṇya-kṣetre ca bhārata | siddhe nārāyaṇa-kṣetre vaṭa-mūle supuṇyade ||12|| kṛṣṇāṁśaṁ kṛṣṇa-bhaktaṁ ca palaṁ kṛṣṇa-parāyaṇam | śrī-kṛṣṇa-caraṇāmbhoja-dhyānaikatāna-mānasam ||13|| japantaṁ paramaṁ brahma kṛṣṇa ity akṣara-dvayam | sukhāsane sukhāsīnaṁ kṛṣṇa-dvaipāyanaṁ munim ||14|| papraccha śukadevaś ca sarva-jñaṁ pitaraṁ muniḥ | kāraṇaṇ ca purāṇānāṁ purāṇaṁ param avyayam ||15|| śrī-śuka uvāca— bhagavan sarva-tattva-jña veda-vedāṅga-pāraga | yad yat prakāraṁ jñānaṁ ca nigūḍhaṁ śruti-sammatam ||16|| teṣu yat sāra-bhūtaṁ cāpy ajñānāndha-pradīpakam | tat tat sarvaṁ samālocya māṁ bodhayitum arhasi ||17|| atha śrī-kṛṣṇa-bhakti-praśaṁśā sa pitā jñāna-dātā yo jñānaṁ tat kṛṣṇa-bhaktidam | sā bhaktiḥ paramā śuddhā kṛṣṇa-dāsya-pradā ca yā ||18|| tad eva dāsyaṁ śastaṁ yat sākṣāc caraṇa-sevanaṁ | nityaṁ goloka-vāsaṁ ca purataḥ stavanaṁ hareḥ ||19|| śaśvan nimeṣa-rahitaṁ tat-pāda-padma-darśanam | śaśvat tat-sārdham ālāpa-sevā-karma-niyojanam ||20|| tena sārdham aviccheda-sthānaṁ paraṁ śobhanam | bhaktānāṁ vāñcchitaṁ vastu sāra-bhūtaṁ śrutau śrutam ||21|| putrasya vacanaṁ śrutvā vyāsadevo jahāsa saḥ | vijñāya jñāninaṁ putraṁ paramāhlādam āpa ha ||22|| putraṁ śubhāśiṣaṁ kṛtvā sarva-jñaḥ sarva-bhāvanaḥ | yathāprāptaṁ guru-mukhāt pravaktum upacakrame ||23|| śrī-vyāsa uvāca— śuka dhanyo 'si mānyo 'si puṇya-rūpo 'si bhārate | putreṇa bhavatāsmākaṁ kulaṁ muktaṁ ca pāvanam ||24|| sa putraḥ kṛṣṇa-bhakto yo bhārate suyaśas-karaḥ | punāti puṁsāṁ śatakaṁ janma-mātreṇa līlayā ||25|| mātā-mahānāṁ śatakaṁ mātaraṁ mātṛ-mātaram | sodarān bāndhavāṁś caiva bhṛtyān patnīṁ sahātmajām ||26|| yat-kanyāṁ pratigṛhṇāti tad-ādi-puruṣa-trayam | kanyā-pradātā śvaśuro jīvan-muktaḥ sabhāryakaḥ ||27|| svayaṁ vidhātā bhagavān paraṁ kṛṣṇa-parāyaṇaḥ | kṛṣṇa-bhakto vasiṣṭas tu tat suto vaiṣṇavaḥ svayam ||28|| vaiṣṇavas tat sutaḥ śaktiḥ kṛṣṇa-dhyānaika-mānasaḥ | parāśaraś ca tat-putraḥ kṛṣṇa-pādābja-sevayā ||29|| jīvan-mukto mahā-jñānī yogīndrāṇāṁ guror guruḥ | ahaṁ veda-vibhaktā ca śrī-kṛṣṇa-pāda-sevayā ||30|| gurur me bhagavān sākṣād yogīndro nārado muniḥ | guror gurur me śambhuś ca yogīndrāṇāṁ guror guruḥ ||31|| teṣāṁ puṇyena putras tvaṁ puṇya-rāśiś ca mūrtimān | padmānāṁ mama puṁsāṁ ca prakāśo bhāskaraḥ svayam ||32|| śrī-kṛṣṇa-caraṇāmbhojaṁ pādābjaṁ nāradeśayoḥ | sarasvatīṁ namas kṛtya jñānaṁ vakṣye sanātanam ||33|| śrūyatām pañca-rātraṁ ca veda-sāram abhīpsitam | pañca-saṁvādam iṣṭaṁ ca bhaktānām abhivāñcchitam ||34|| prāṇādhikaṁ priyaṁ śuddhaṁ paraṁ jñānāmṛtaṁ śubhaṁ | atha ṣaṭ-saṁvādāḥ ?what? hi goloke śata-śṛṅge ca parvate ||35|| supuṇye virajā-tīre vaṭa-mūle manohare | purato rādhikāyāś ca brahmāṇaṁ kamalodbhavam ||36|| tam uvāca mahā-bhaktaṁ stuvantaṁ praṇataṁ sutam | pañca-rātram idaṁ puṇyaṁ śrutvā ca jagatāṁ vidhiḥ ||37|| praṇamya rādhikāṁ kṛṣṇaṁ prayayau śiva-mandiram | bhaktyā tam pūjayām āsa śaṅkaraḥ paramādaram ||38|| sukhāsane sukhāsīnaṁ svasthaṁ bhaktaṁ ca pūjitam | papraccha vārtāṁ vinayī vinayena sukhāvahām ||39|| sarvaṁ taṁ kathayām āsa pañca-rātrādikaṁ śubham | vasantaṁ vaṭa-mūle ca svarge mandākinī-taṭe ||40|| yogīndrair api siddhendrair munīndraiś ca stutaṁ prabhuṁ | jñānāmṛtaṁ tam uktvā sa brahma-lokaṁ jagāma ha ||41|| śambhuś ca kathayām āsa sva-śiṣyaṁ nāradaṁ munim | nāradaḥ kathayām āsa puṣkare sūrya-parvaṇi ||42|| māṁ bhaktam anuraktaṁ ca puṇyāhe muni-saṁsadi | pañca-rātram idaṁ śuddhaṁ bhramāndha-dhvaṁsa-dīpakam ||43|| atha pañca-rātra-pada-vyākhyā rātraṁ ca jñāna-vacanaṁ jñānaṁ pañca-vidhaṁ smṛtam | tenedaṁ pañca-rātraṁ ca pravadanti manīṣiṇaḥ ||44|| jñānaṁ parama-tattvaṁ ca janma-mṛtyu-jarāpaham | tato mṛtyuñjayaḥ śambhuḥ saṁprāpa kṛṣṇa-vaktrataḥ ||45|| jñānam dvitīyaṁ paramaṁ mumukṣūṇāṁ ca vāñcchitam | paraṁ mukti-pradaṁ śuddhaṁ yato līnaṁ hareḥ pade ||46|| jñānaṁ śuddhaṁ tṛtīyaṁ ca maṅgalaṁ kṛṣṇa-bhaktidam | tad-dāsyam adhīṣṭaṁ ca yato dāsyaṁ labhed dhareḥ ||47|| caturthaṁ yaugikaṁ jñānaṁ sarva-siddhi-pradaṁ param | sarvasvaṁ yogināṁ putra siddhānāṁ ca sukha-pradam ||48|| aṇimā laghimā vyāptiḥ prākāmyaṁ mahimā tathā | īśitvaṁ ca vaśitvaṁ ca tathākāmāvasāyitā ||49|| sāvajñaṁ dūra-śravaṇaṁ para-kāya-praveśanam | kāya-vyūhaṁ jīva-dānaṁ para-jīva-haraṁ param ||50|| sarga-kartṛtva-śilpaṁ ca sarga-saṁhāra-kāraṇam | siddhaṁ ca ṣoḍaśa-vidhaṁ jñānināṁ ca yato bhavet ||51|| jñānaṁ ca paramaṁ proktaṁ tad vai vaiṣayikaṁ nṛṇāṁ | yad iṣṭa-devī māyā sā paraṁ saṁmoha-kāraṇaṁ ||52|| viṣaye baddha-citaṁ ca sarvam indriya-sevanam | poṣanaṁ sva-kuṭumbānāṁ svātmanaś ca niranratam ||53|| prathamaṁ sāttvikaṁ jñānaṁ dvitīyaṁ ca tad eva ca | nairguṇyaṁ ca tṛtīyaṁ ca jñānaṁ ca sarvataḥ param ||54|| caturtham ca rājasikaṁ bhaktas tan nābhivāñcchati | pañcamaṁ tāmasaṁ jñānaṁ vidvāṁs tan nābhivāñcchati ||55|| jñānaṁ pañca-vidhaṁ proktaṁ pañca-rātraṁ vidur budhāḥ | pañca-rātraṁ sapta-vidhaṁ jñānināṁ jñānadaṁ param ||56|| brāhmaṁ śaivaṁ ca kaumāraṁ vāsiṣṭaṁ kāpilaṁ param | gautamīyaṁ nāradīyam idaṁ sapta-vidhaṁ smṛtam ||57|| atha grantha-praśaṁsā ṣaṭ pañca-rātraṁ vedāś ca purāṇāni ca sarvaśaḥ | itihāsaṁ dharma-śāstraṁ śātraṁ ca siddhi-yoga-jam ||58|| dṛṣṭvā sarvaṁ samālokya jñānaṁ saṁprāpya śaṅkarāt | jñānāmṛtaṁ pañca-rātraṁ cakāra nārado muniḥ ||59|| puṇyaṁ ca pāpa-vighnaṁ bhakti-dāsya-pradaṁ hareḥ | sarvasvaṁ vaiṣṇavānāṁ ca priyaṁ prāṇādhikaṁ suta ||60|| sāra-bhūtaṁ ca sarveṣāṁ vedānāṁ paramādbhutam | nāradīyaṁ pañca-rātraṁ purāṇeṣu sudurlabham ||61|| sarvāntarātmā bhagavān brahma-jyotiḥ sanātanam | paripūrṇatamaḥ śrīmān yathā kṛṣṇaḥ sureṣu ca ||62|| yathā devīṣu pūjyā sā mūla-prakṛtir īśvarī | vaiṣṇavānāṁ ca siddhānāṁ jñānināṁ yogināṁ śivaḥ ||63|| viśvastānāṁ indriyānām manaś ca śīghra-gāminām | brahmā ca veda-viduṣāṁ pūjyānāṁ ca gaṇeśvaraḥ ||64|| sanat-kumāro bhagavān munīnāṁ pravaro yathā | bṛhaspatir buddhimatāṁ siddhānāṁ kapilo yathā ||65|| yogīndrānāṁ satāṁ śuddha ṛṣir nārāyaṇo yathā | kavīnāṁ ca yathā śukraḥ paṇḍitānāṁ bṛhaspatiḥ ||66|| saritām ca yathā gaṅgā samudrāṇāṁ jalārṇavaḥ | vṛndāvanaṁ vanānāṁ ca varṣānāṁ bhārataṁ yathā ||67|| puṣkaraṁ tatra tīrthānāṁ pūjyānāṁ vaiṣṇavo yathā | ātmākāśo yathāptānāṁ yathā kāśī purīṣu ca ||68|| vṛkṣāṇāṁ kalpa-vṛkṣaś ca surabhī kāma-dhenuṣu | puṣpāṇāṁ pārijātaś ca patrāṇāṁ tulasī yathā ||69|| mantrāṇāṁ kṛṣṇa-mantraś ca yathā vidyā dhaneṣv api | yathā tejasvināṁ sūryo miṣṭānām amṛtaṁ yathā ||70|| ādhārāṇāṁ ca sthūlānāṁ mahā-viṣṇur yathā suta | sūkṣmāṇāṁ paramāṇuś ca guruṇāṁ mantra-tantra-daḥ ||71|| putraś ca sneha-pātrāṇāṁ nakṣatrāṇāṁ yathā śaśī | yathā ghṛtaṁ ca gavyānāṁ śasyānāṁ dhānyam īpsitam ||72|| śāstrāṇāṁ ca yathā vedāḥ sāśramāṇāṁ yathā dvijaḥ | taijasānāṁ yathā ratnaṁ muktāmāṇikyahīrakam ||73|| yathā chandasi gāyatrī durgā śaktimatīṣv api | pati-vratāsu laksmīś ca kṣamāśīlāsu medinī ||74|| saubhāgyāsu sundarīṣu rādhā kṛṣṇa-priyāsu ca | hanumān vānarāṇāṁ ca pakṣiṇāṁ garuḍo yathā ||75|| vāhanānāṁ balavatāṁ śaṅkarasya yathā vṛṣaḥ | śālagrāmaś ca yantrāṇāṁ pūjāsu kṛṣṇa-pūjanam ||76|| ekādaśī vratānāṁ ca tapaḥsv anaśanaṁ yathā | yajñānāṁ japa-yajñaś ca satyaṁ dharmeṣu putraka ||77|| suśīlaṁ ca guṇānāṁ ca puṇyeṣu kṛṣṇa-kīrtanam | śobhāśu sukha-dṛśyeṣu prabhā tejaḥsu sarvataḥ ||78|| poṣṭrīṇāṁ upakartṛṇāṁ mitrāṇāṁ jananī yathā | lokānām api lokeśaḥ śeṣo nāgeṣu pūjitaḥ ||79|| sudarśanaṁ ca śastrāṇāṁ viśvakarmā ca śilpinām | dharmiṣṭheṣu dayāvatsu devarṣisu mahatsu ca ||80|| viṣṇu-bhakteṣu vijñeṣu yathaiva nārado muniḥ | evaṁ ca sarva-śāstreṣu pañca-rātraṁ ca pūjitam ||81|| yathā nipīya pīyūṣaṁ na spṛhā cānya-vastuṣu | pañca-rātram abhijñāya nānyeṣu ca spṛhā satām ||82|| sarvārtha-jñāna-bījaṁ cāpy ajñānāndha-pradīpam | vedasāroddhṛtaṁ tattvaṁ sarveṣāṁ samabhīpsitam ||83|| iti śrī-nārada-pañca-rātre grantha-praśaṁsanaṁ nāma prathamo 'dhyāyaḥ ||1|| …
English translation
After saluting Narayana, Nara, the best of human beings, and the Devi Sarasvat!, let the author utter “Jayam” (victory), so that his work may be completed with success. ’
Ganega, Sega, Brahma, Maheévara, Adityas and the other Devas, Kumaras (Sanaka, Sanat, etc), Munis, Kapila and the other Siddhas, Laksmi, Sarasvati, Durga, Savitri, and Radhika, the highest and greatest of the Devis, these all bow down incessantly with greatest devotion to Sri Krsna, the Most High, whose beautiful, blue (Syamasundara) form, that has no equal, the saints, Yogis, and the Vaisnavas meditate within that (formless) Effulgent Light (the glory of God). (1-3). . . ‘
This Para Brahma, the Supreme Soul, the God of all gods is free from all desires, beyond the Gunas of Prakrti, perfectly, iinattached and is the Highest, higher than Prakrti. (4) ;
He is the Lord of all, He is the form of all, He is the cause of all causes, He is true, eternal, ancient and He is the Puruga
(Person), undecaying atid Supreme. (5).
He is auspicious, He is the only one fit t or faring well to others ; He is the abode of all auspicious and lucky things ; He does what He likes or desires ; He is the highest place, the Eternal Bhagavan. - (6).
The Vedas sing always His glory but fail to find His end ; therefore 1am chanting my hymos to §ri Nandanandana, Krsna, who is all joy, and full of superabundance of highest bliss. (7). --
‘o be named as doing.
2 Narada-Pajicaratram
Heis dear to His devotees. the Lord of His Bhaktas, He
incarnates for blessing His devotees ; He is the Lord of Sri, He is the giver of wealth, He is the repository and abode of wealth, He is Sri Krsna, the Lord of Radhika. “He is looking after the increase of wealth and prosperity of all. (8).
Ihavs now got the nectar-like knowledge from Sri Guru Sankara who is the ocean of knowledge from the highest to the fowest and who is the Guru of the Gurus (spiritual teachers), and of the adepts in Yoga. (9).
I, the Rsi Narada, the son of Brahma, now begin to write this treatise on #Rafica Ratra, duly bowing down before the lotus feet of Maheégvafa and after extracting fresh knowledges in the shape of fresh butter by churning the four Vedas, the ocean of curds, with the rod of knowledge. (10-11).
Om ! Under a banyan tree, near its root, in the perfected, sanctified Narayana Ksetra, endowed with the supernatural powers situated in the Narayana Aérama in the auspicious place of Bharatavarsa. Krsna Dvaipayana (Maharsi Vyasa Deva), who is a part of Sri Krsna and extremely devoted to §ri Krsna and eagerly intent in the meditation of the lotus feet of Kisna, sat in sukhasana posture and was repeating silently the two-lettered mantra Krsna, that was equivalent to Paramam Bralmaa. (12-14)
This Maharsi Vyasa was vary ancient, highest, undecaying and the author ofall Puranas now the thoughtful Suka Deva asked his father Vyasa who was omniscient. (15).
Sri Suka said :—O Bhagwan! Thou knowest fully the Vedas and’ Vedantas and art well conversant with all the Tattvas (the real nature of God, Soul, and the Universe).
Therefore, be gracious enough to reveal to me the secret knowledges e.nbodied in the Vedas, their varieties and classifications,
. and again the essential path that in contained in them and that is
the Light to the darkness of ignorance as Thou art the only one who art capable to make me understand these fully. (16-17).
He is termed father who gives knowledge and that is the true Knowledge by which devotion the lotus feet of Sri Krgna is
‘Namo-Bhagavate-Vasudevaya 3
obtained and that is the pure and holy Love by which one becomes a servant of Sri Krsna. (18). . .
Again that is the best case of becoming a servant when one serves the lotus feet of His Vigraha (the body taken in His incarnation). To recite hymns before Sri Hari is equivalent to one’s living constantly in the region of Go-loka. (19).
To look without winking the lotus feet of §ri Krsna, to constantly talk about him and His glorious deeds and to dedicate oneself, to His service, and to remain with Him without any separation are the highly cherished desires ; most agreeable and pleasing to His devotees. This I have heard in the Vedas as the greatest essence.
(20-21).
Hearing the words of his son Suka, Vyasa smiled and became -very glad to see that his son is the hightest J#ani (one who has acquired supreme wisdom. (22).
Then that omniscient great Muni full of all Bhavas blessed Sis son and began to say as he heard from the mouth of his Guru. (23).
§ri Vyasa said :—O” §uka ! you are blessed, honoured, and you
od merits ; O Son ! it is through you that
are the incarnate of go 5 become wukta (freed from
our family has become sanctified and the bonds of birth and death). (24) e son who is devoted to Krsna and he acquires
He is the tru ed generations no sooner
good fame in Bharata and sanctifies hundr he is born. (25)
He frees his mother, grand-mother, mother’s father, his prothers, friends, servants, and hundreds of other persons @s well his wife and daughters. (26).
The three generations of his fatherin-laws and mother-in-laws become Jivanm
living in their bodies). (27) Bhagavan Brahma Himself is extremely devoted to Krsn: Vasistha was also a Bhakta of Krsna and a Vaignava. (28) o a Vaisnava, his mind being
f Krsna; Parasara, the son
in-law’s family, his fatheruktas (liberated while
a and
his son Sakti, the son of Vasistha was als wholly absorbed in the meditation 0
4 Narada-Pajicaratran
of Saktri, became the Gurus of the Gurus and of the Yogindras and became Jivan mukta and great Jani by serving the lotus feet of Krsna. And I, too, have divided the Vedas and classified them by serving the feet of Sri Krsna. (29-30)
My Guru is Bhagavan Narada, the Yogindra ; and the Guru of my Guru is Sambhu, the Guru of the Gurus of Yogindras. (31)
As a result of those merits you are bornto me as my son, the incarnate and store of all Punyams; as the Sun is to the lotuses, so are you illustrious in my family. (32)
Bowing down to the lotus, feet of Sri Krgna, Narada and Sambhu, and saluting the Devi Sarasvati, I will now dwell on the eternal knowledge. (33)
Hear now the Pajica Ratram, the essence of the Vedas and desired by the Bhaktas (devotees) ; it is their Istam (dear and beneficial) ; now hear these five gospels. (34)
This is dearer than life and body, auspicious and the nectar of highest knowledge ; in ancient times, in the region of Go-loka, on the mountain of Satagringa Sri Krsna spoke this to Brahma in the presence of Srl Radhika on the banks of the holy Viraja river, on the root of the beautiful banyan tree. O Son ! Brahma showed his intense bhakti to Sri Krsna and chanted hymns to Him and saluted Him. Hearing this holy Pafica Ratram, Brahma bowed down to Sri Radhika and Sri Krsna and went to Siva where he was much honoured. (35-38)
[N. B.—What are the signs of a great Bhakta ? He who finds taste and relishes in the words of Sri Krsna, sheds tears of joy and the hairs of his body stand on their ends ; who knows in mind, word, and deed that his wife, son, etcs, all belong to Sri Hari, who shews mercy and kindness to all the beings, as they are all images of Sri Krsna ; he is known as a Mahabhakta amongst the Vaisnavas],
Then Mahadeva, seated in sukhasana posture, enquired with modesty the pleasant news of Brahma who was a Bhakta, cheerful, and duly honoured. (39)
On being thus questioned he narrated all the auspicious news.
' wy
Namo-Bhagavate-Vasudevaya 5
.of Paficaratram to Sarnkara, sitting under a banyan tree on the
banks of the celestial Ganges. (40) Thus narrating Paficaratram to Mahadeva, the fittest person to be praised by Siddhendras and Munindras, Brahma repaired to
Brahmaloka. (41) Sambhu, again related this to. His own disciple, the Muni
Narada ; and Narada, on the occasion of the solar eclipse, repeated ‘this at the Pugkara tirtha. (42)
On that auspicious day I was very eager to hear the above from the Muni. For this holy Paficaratram is the lamp to destroy the darkness of error and delusion. (43)
The word “Ratram” means Jiiina, knowledge. This knowledge is of five kinds. Therefore, the seers denominate the above as Pancaratram. (44)
(It is somewhat curious that the’ true meaning of the word Paiicaratra is a matter of considerable doubt. One Sarhhita states that the system is so called because it consists of five lectures delivered by God Narayana to five deities Ananta, Garuda, Visvaksena, Brahma and Rudra respectively, during five nights. Another Sarbhita derives the name from the idea that five other systems Satbkhya, Yoga, Pasupata, Baudha, and Arhata are .obscured by it, and therefore, it is made mighty.
daacifin mreatfon trated Bereta | aeafaet ane aarat aa AF vadet U
Another derivation is that <*f@ means knowledge and the system treats Of five kinds of knowledge i,e. (Tattva) truth, Mukti (liberation) Bhakti (devotion), Yoga (concentration) and Visaya (material things). A fresh derivation reverses this and says that ‘Pajicaratra means destroys of ignorance.
ufaearataeqad Tat AAAS |
Another interpretation is by reference to the five forms, Para, “yiha, Vibhava, Harda, and Arca. As these interpretations, some of them evidently fanciful, are all contained in some of the
6 Narada- Pajicaratram
Sambhitas themselves, we could infer that even in the time of com-
position of some of the later Sarmhitas, the older Sarnhitas had,
become so old that the true meaning of the name of the system ‘ had become lost in obscurity.
Dr. Schrader of the Adyar Library has, in his very learned and informing introduction to the Paficarata Agamas, and the Ahirbudhnya Samhita, recently published at Adyar, brought together aconsiderable body of information on the nature and tennets of the Pancaratra Tantra. The learned Doctor is of the opinion that the Sathhitas must be older than the 8th century A.D. but later than the 3rd, or the 4th century A.D. This is of course not going far enough for us, but it must be mentioned that some of the Sarhitas contain probably recent matter).
This knowledge is the highest reality and is destructive of birth, death, and old age. Sambhu, the conqueror of Death, heard this from the mouth of Krsna. (This is the first kind). (45)
Now the second kind of knowledge is that excellent knowledge which is desired by the Mumuksus (those who are desirous of liberation), This is exalting and pure and holy ; it yields liberation and leads one to be dissolved in the feet of Hari. (46)
The third knowledge is pure, auspicious and gives Bhakti towards Krsna. By this knowledge one gets desired objects and becomes a servant devotee (Dasya bhakti) of Sri Krsna. (47)
The fourth knowlcde is Yaugika Jfana (knowledge relating to or derived from Yoga) and blissful to the Siddhas and gives all desired objects. (48) ‘
1. Anima, 2. Laghima, 3. Vy4pti, 4. Prakémyam, 5. Mahima, 6. Isitvam, 7. Vasitvam, 8. KaméAavasayita, 9. Sarvajfiatva, 10. Dorasravanam, 11. Parakayapraveganan,
12. Kaya Vyaha, 13. Jivadana, 14, Para Jivaharnam, 15. Srsti- Kartrtvam, Silpitvam and 16. Sargasamharakaranam, are sixteen. varieties of Siddhi (success) acquired by the Jianins., (those who-
possess this knowledge). (49-2 1) Notes on the obove 49-50 :—
=
Namo-Bhagavate-Vasudeyaya T.
1, Anima—The superhuman power of becoming as smail as., ap atom. j : ; 2. Laghimia—The supernatural power of assuming excessive lightness at will. ,
3. Vyapti—Pervading, extending over all.
4, Prakamyam-—lIrresisitible will.
5. Mahima—The power of increasing size at will.
6. Isitvam—Superiority ; greatness : becoming complete’ master of anything.
See Patafijali’s Yoga Sitras on Powers.
N.B.—45. By making Samyama on the elements, taking up
suceessively their gross form, specious, fine form, qualities and. utility comes mastery of the elements.
CAATACTTEATAMTAATAGAA TS YATRA: 13.45
The Yogi makes samyama on the five common manifestations. of the elements, namely, on their gross form, species, fine form. qualities and utility successively. This Samyama is taken up generally by 4 sect of the Buddhists. They take a lump of clay and make Samyama on that and gradually begin to see the fine mate- 5 of which it is composed ; and when they have known all the fine ynaterials in it, they get power over that element. So with alt the elements. The Yogi can conquer them all.
qatforarfasra ata: wraaraderalasitatasa | 3.46 eq-aTaUe-qa-a Saga aaa 1 3.47 By making Samyaina (on the five general manifertations or tes of the organs, namely objectivity, the power of illuminating sta g things perceived, the fact of being followed by egoism.
rial:
akin ; <r alities and utility successively, comes the conquest of the organs. : 7. Vasitvam—Reducing to subjection ; winning over ; fascinating ; bewitching,
8 Kamavasayita —Fulfilment of all desires at one’s will. The above are the eight Mahasiddhis. A Yogi can make himself as minute as a particle, or as huge
as a mountain ; as heavy asthe earth or a3 light as the air ; he
8 Ndrada-Pajicaratram
can rule and conquer everything he wants. A lion will sit at his feet like a lamb and all desires will be fulfilled at his will.
9. Sarvajfiam—Omniscience.
10. Diragravanam—Clairaudience ; hearing from a long distance. :
11. Parakayapravesanam—Entering simultaneously into the bodies of many persons.
12. Kayavyiham—Arranging and disposing one’s body. The glorification or wealth of the body is beauty, complexion, strength and adamantine hardness. The body becomes indestructible. Nothing can injure it. Nothing can destroy it until the Yogi wishes so. “Breaking the rod of time he lives in this universe With his body.” In the Vedas it is written that for that man there is no more disease, death or pain.
13. Jivadanam—Giving life to any body ; duty of a physician.
14, Parajivaharam—Taking away one’s life; becoming an enemy.
15. Sargakartrtvasilpam—Power of creating and becoming an artist;
16. Sargasarbharakaranam—Power of destroying what is Created.
In perception of external objects the orgaus leave their place in the mind and go towards the object : this is followed by knowlodge and egoism. When the Yogi makes Samyara on these, by gradation, he conquers the organs, Take up. anything that you see or feel, a book. for instance ; first concentrate the mind on it, then
On the knowledge that is in the form of a book and then on the go that sees the book and so forth. By that practice all the Organs will be conquered.
From that comes to the body the power of rapid movement
‘like the mind, the power of the organs independent of the body and conquest cf nature. =
By making Samyama on the discrimination between the Sattva and the Puruga, comes omnipresence and omniscience.
The fifth kind of knowledge is the knowledge of the so-called
ay
“y
senses) and in maintain
_Jfiana (kno
_of Brahma, the Inner
Namo-Bhagavate-Vasudevay 9 wordly people 3 to these, that is the highest knowledge whereby ‘the Maya, their Ista Devi becomes the cause of their greatest -delusion. (52)
By this knowledge the Jivas become wholly absorbed in the enthe objects of senses, in serving their Indriyas (organs of
joyment of ing their relatives and acquaintances. (53).
The first and second class of knowledge are Sattvika : the third class of knowledge is the highest of all and is called Nairgunya wledge transcending the gunas). (54) :
The fourth class of knowledge is Rajasika ; the Bhaktas do not like it ; the fifth kind of knowledge is Tamasika and ought not to be aspired by the wise. ($5).
The Pandita (learned men) and : : r professors i these five kinds of knowledge as Pafica Ratram : acme mes
Pafica Ratram, going to increase the knowledge of the Jyiadnins is
_of seven different denominations. ( 6)
These seven Pafica Ratrams are B a
wins rahma, Sai ai vasistba, Kapila, Gautamiya, and Naradiya. (57) : alegoem After examining the first six Pafica Ratrams, the Ved Itihasas, Dharmasastras as well as the Siddhi and aie d after getting the knowledge from Mah* Deva evide piled this Paiica Ratram, the nectar of knowledge
(58), (59).
© Son! This destroys sin and other obstacles and begets Dasya (devotion ofa servant towards his master) to §ri Hari ; it is dearer than life to Sri Vaisnavas and the whole
puranas, §astras an Muni has com
Bhakti
therefore property, the be-all and end-all of their lives, leading to all their successes: (60)
This Naradiya Pafica Ratram is the essence of all the Vedas ‘and bas wonderful . efficacies and is the most rare thing in the Puranas. (61).
As the Eternal Bhagavan of the nature of the Effulgent Light
Soul of all, the Most Full, Sri Krsna is amongst the Devatas. (62)
10 Narada-Pajicaratraye-
As that adorable Mila Prakrti Isvari is amongest the Devis
as Mahadeva is amongst the Vaisnavas, Siddhas, and Jianins (63)
As mind is amongst the trustworthy Indriyas (organs of senses)
and in the quick moving bodies ; as Brahma is amongst the knowers
of the Vedas and as Ganega is amongst those who are worshipped.
(64):
_ As Bhagavan Sanat Kumara is amongst the Munis, as Brhas-
Pati is amongst those who are powerful in their intellects; as Kapila is amongst the Siddhas. (65)
As the holy Narayana Rsi is amongst the yogindras as Sukra is amongst the kavis and Brhaspati is amongst the Pandits. (66)
As the river Ganges is amongst the rivers, as Arnava is amongst the oceans ; as Vrndaban is amongst the forests ; as Bharata Varsa is amongst the Varsas. (67)
As Puskara is amongst the Tirthas : as a Vaignava is amongst the Worshipped, as the manifestation of the soul is amongst the souls ; as Benares is amongst all the Dbamas or cities. (68)
As Kalpavrksa (a tree yielding the fruits of all desires) is amongst the trees, as Surabh-cow is amongst the Kamadhenus (cows yielding the plenty of desires), as Parijata is amongst the flowers, and as Tulasi is amongst the leaves. (69)
As “Krsna” Mantra is amongst all the mantras, as learning is amongst the riches, as the Sun is amongst the fiery and energetic things, and as nectar is zmongst the sweets. (70)
As Maha Visnu is amongst all the gross Adharas (receptacles. .
or sheltor on which other things rest), as atmos are amongst the fine particles, as the spiritual preceptor, who initiates with mantras is amongst the general spiritual teachers. (71)
As son is amongst the objects of affection and tenderness, as Moon is amongst the stars, as ghee is amongst those got from a cow (milk, curd, etc.), and as rice or wheat is amongst the grains. (72)
As the Vedas is amongst the Sastras, as a Brahmana is amongst
the Asramis (different stations or orders in the life), as a gem is-
amongst the precious stones. (73)
Namo-Bhagavate-Vasudevaya it
s As Gayatri is amongest the Chhands (or sacred verses), as Durga Devi is amongst those who have got power, as Laksmi isamongst the chaste, as the earth is among-t those who are patient. and forgiving. (74).
As Sri Radhika, the beloved of Krsna, is amongst the fortunate and beautiful ladies, as Hanuman is amongst the monkeys, as Garuda is amongst the birds. (75)
As the Bull of Sankara is amongst the powerful Vahanas (carriers), as Salagrama (ammonite stone pieces representing Visnu) is amongst the Yantras (charms or incantations, instruments, bodies that restrain or fasten), as the worship of Sri Krgna is amongst all other worships. (76)
As Ekadagi vow is amongst all the vows, as fasting is amongst the tapasyas, as muttering sacred mantras is amongst the Yajfias (sacrifices) ; as truth is amongst all the Dharmas. (77)
As modesty and good behaviour is amongst the qualifications aschanting the name of Sri Krsna is amongst the holy meritorious services, as lovely sight is amongst the beauties. as luminosity is amongst the Tejas (fiery things). (78)
As mother is amongst those who do good and the friends, as Visnu is amongst the Regents of the Lokas (regions), as Sega is amongst the Nagas (serpents). (79)
As Sudarsana is amongst the weapons, as Visvakarma is: amongst the architects, as the merciful man is amongst the virtuous, as the great devotee of Visnu is amongst the Devargis, as Narada Muni is amongst the wise, so is Paticha Ratra worshipped amongst all the Sastras. (80)
One who has got the knowledge of Pafica RAatra, does not want any other knowledge, as one who has drunk the nectar does not want any other thing.
This Pafica Ratra is the seed of all exertions and knowledge ; it is the lamp to the darkness of ignorance ; it is the pith and essence of the Vedas and every one will take it as what he likes best. (82)
Here ends the First Chapter on praising the treatise and reciting its merits in course of the dialogue between Sri Vyasa and Suka Deva in the first Ratram or the Sri Narada-Pajica-Ratra.
Complete chapter-aligned witnesses. Sanskrit/IAST is the GGM complete amended text, version 1.1, based on Vijñānānanda’s 1997 edition; the displayed Devanagari is transliterated directly from that proofread IAST witness. English is Swami Vijñānānanda’s complete translation, printed pages 1–11 (scan pages 18–28). It was extracted with Tesseract 5 English OCR from the 200 ppi published scan, with chapter boundaries controlled against the printed contents. No unsupported verse-by-verse equivalence is asserted.