37 verses
Sūta said: O brāhmaṇa Śaunaka! The powerful Vyāsa, son of Satyavatī, after hearing about Nāradas birth and activities, again asked him questions.
Vyāsa said: When the mendicants who had taught you that knowledge departed, being of young age, what did you do?
Vipravasite means departing from there. Lack of samprasāraṇa (viproṣite) is poetic license.
Since I am your disciple, I desire to know. Therefore I am asking
Son of Brahmā! How did you spend the rest of your life? In what manner did you give up that body as the son of the maidservant at the time of death?
Idam kalevaram (this body) refers to the body born from the maidservant. How did you give up that body?
Time destroys everything. Why did time not destroy your memories from some previous day of Brahmā?
Na vyavadhāta means did not separate but the implication is time did not separate your from the memory, and did not destroy the memory. Vyavadhāt without the augment a (vyavādhāt) is poetic license. Nirākṛtiḥ means destruction.
Nārada said : When the mendicant teachers who had given me knowledge left, even though I was of young age, I did as they instructed.
The verb form akāraṣam instead of akārṣam is for meter. It is said mūrdha-rephāri-kalpyante chando-bhaḍga-bhayād iha: for fear of disrupting the meter, cerebral consonants and r are separated.
My mother, a woman, uneducated, a menial servant, had only me as a son. She therefore had great affection for me, her only shelter.
She had only one son - myself (ekātmajā).
Because she was dependent, though she wanted to protect me she could not do so. Just as a puppet master controls a female puppet, the Lord controls all people.
Because she was dependent on others, she could not (na kalpā) protect me.
Only five years old, inexperienced with time, place and direction, I lived in a brāhmaṇa house, with the belief that she would never leave me.
Tad-apekṣayā means with the expectation that she would not give me up.
One time, a snake, impelled by time, touched by her foot, bit my poor mother who had gone from the house to milk the cow at night and was walking along the path.
Duhantīm means to milk.
Considering that her death was the mercy of the Lord who is concerned for the welfare of his devotees, I departed immediately for the north.
Considering the death of my mother (tat) as the mercy of the Lord, I departed (prātiṣṭham) to the north. He did so without performing her funeral rites. Use of parasmaipadam verb is poetic license.
I passed through large populated areas, capitals, brāhmaṇa villages, cowherd villages, mines, farms, villages on mountain sides, gardens of flowers and betel, wild groves and plantations.
Four verses are connected together with the following general structure; leaving behind the inhabited areas, I continued walking, and saw a large forest. Pura means capital cities. According to Bhṛgu:
viprāś ca vipra-bhṛtyāś ca yatra caiva vasanti te |
sa tu grāma iti proktaḥ śūdrāṇāṁ vāsa eva ca ||
That place where brāhmaṇas and their servants live is called grāma. It also refers to a living place of śūdras.
Vraja means cow sheds. Ākarān means mines, from which jewels are dug. Kheta means farming village. Kharvaṭa means villages on the sides of mountains. Or Bhṛgu says:
ekato yatra tu grāmo nagaraṁ caikataḥ sthitam |
miśraṁ tu kharvaṭaṁ nāma nadī-giri-samāśrayam ||
When villages and towns situated on rivers or mountains become mixed together as one it is called kharvaṭa.
Vāṭīḥ means gardens of flowers and betel. Vanāni refers to groups of trees growing together by themselves. Upavanāni refers to groups of trees which were planted.
nala-veṇu-śara-stamba-kuśa-kīcaka-gahvaram eka evātiyāto ham adrākṣaṁ vipinaṁ mahat ghoraṁ pratibhayākāraṁ vyālolūka-śivājiram Passing by mountains colored with gold and silver, trees with branches broken by elephants, pools with fresh water, and lakes used by the devatās, beautified by bees wandering about, awakened by the sounds of birds; all alone, I saw a huge, repulsive, fearsome forest dense with reeds, cane, clumps of śara grass, kuśa grass and hollow bamboo which was the playground for snakes, owls and jackals.
There were mountains resplendent with silver and gold and trees whose branches were broken by elephants. There were ponds with auspicious water and lakes (naliṇīḥ). What type of lakes were they? The lakes were beautified with bees wandering here and there roused by the sounds of birds (patra-rathaiḥ). The grammatical sense of these verses is Passing all these towns and lakes, I saw a dense forest. Stamba means clumps of grass. Amara-koṣa explains veṇavaḥ kīcakās te sūrye svananty aniloddhatā: kīcaka is hollow bamboo which makes noise when blown by the wind. Ghoram means repulsive because of its fearsome form. It was the playground (ajīram) of snakes, owls and jackals. I did not have surprise or fear in seeing those surprising and fearsome things, because my mind was absorbed in tasting the sweetness of the Lord at that time.
Senses and body exhausted, thirsty and hungry, after bathing in a pool of a river, I performed ācamana and took rest.
In that desolate forest, sitting at the base of a pippala tree, I concentrated by using my intelligence on Paramātmā situated within my mind, as I had been taught.
Sitting (āśritaḥ) at the base of an aśvattha tree (pippalopasthe), in the manner I had heard from the mendicants (yathā śrutam), not surpassing the meditation using the mantra given, using my intelligence (ātmanā), I contemplated Paramātmā (ātmānam) who was situated in my mind, and who resided there permanently because I had developed prema.
As I meditated on the lotus feet of the Lord with a mind conquered by prema, with tears in my eyes from longing, step by step the Lord made his appearance in my mind.
As I meditated in the mind (hṛdi) with the mind (cetasā) conquered by prema (bhāva-nirjita), the Lord step by step made his appearance before me (āsīt). Or śanaiḥ (gradually) can mean that first he appeared in the heart, and then he appeared in the three functions of the mindnose, ear and eye, so that I could experience the fragrance of his body, the sound of his ankle bells and the beauty of his face. What happened to me? I had tears in my eyes because of longing.
My limbs covered in distinct goose bumps out of excessive prema, filled with delight, I fainted out of bliss, and could not see myself or the Lord.
His limbs were covered with distinct goose bumps because of the excessive prema. This indicates that all his limbs developed the symptoms of prema at that time. The phrase can also mean that he was covered with goose bumps erupting so much that the prema was difficult to bear. He then fainted out of bliss (ānanda-samplave līnaḥ). I did not see myself or the Lord (ubhayam).
Suddenly not seeing the attractive form of the Lord which destroys all lamentation, I became agitated from the sorrow of separation. I became despondent like someone who has lost a treasure.
Suddenly not seeing the Lord, I became roused. Like a man who has lost a treasure, I became despondent (durmanā).
Desiring to see that form again, I fixed my mind in the heart. Though I looked intently, I did not see that form. Dissatisfied, I became like a diseased person.
Praṇidhāya means having fixed.
As I endeavored to see him in that lonely place the Lord, inexpressible by words, then spoke to me with affectionate words, which removed my grief.
The Lord is beyond the description of words (girām agocaraḥ) as stated by the śruti: yato vāco nivartante: the Lord, from whom words return without attaining him. (Taittirīya Upaniṣad 2.4.1) The Lord who cannot be approached by words spoke to me. I had an experience of his sweet sounding words by my ears. Because Nārada had bhakti arising from vaidhi-sādhana, he had realization of the sweetness of the Lords fragrance, beauty and speech in his present body. The complete experience with all other types of sweetness (touch, taste etc.), would be experienced in the future in his spiritual body (siddha-deha). By this (his sweet words), the Lord removed all types of lamentation and suffering which had arisen by not seeing Him. The word iva (somewhat) is used because his love in longing, caused by separation, had not been fully satisfied.
Oh! In this body you will not be able to see me again. But lax practitioners who still have some contamination cannot see me at all.
What did he say? Oh! (hanta) This is an address made out of affection. In this birth, having the body of a practitioner, you cannot see me. I am invisible (durdarśaḥ) to those faulty practitioners of yoga (kuyoginām) whose contaminations such as lust have not been burned up.4 The intention here is to say But I showed myself to you. Therefore you are not a faulty practitioner.
O sinless Nārada! I showed myself once to produce a desire in you to see me. The devotee so desiring me gradually becomes freed of all material desires.
But just show yourself once more to me!
Seeing me only once, not many times, is enough to produce desire for me (kāmāya). By only slight increase in longing, prema will not develop to the state of youthfulness in a person having somewhat weak prema. My rule is that I show myself one time only to a person practicing in his present body (in his sādhaka-deha) who has developed prema. The infant state of prema in the sādhakas body matures to a youthful state in the siddha-deha by an increase of prema arising from longing in separation. That youthful prema allows the devotee to see me constantly and serve me directly. I alone, and not my devotee, know the process of fulfilling the desires of my devotee. You, who simply desire me (mat-kāmaḥ), even without having seen me, will become free from all desires for material enjoyment (hṛccayān). This statement does not actually apply to Nārada since he did not have any material desires, being at the level of prema already. But saying this, the Lord shows the nature of devotion. Additionally by saying this, the Lord increases the humility of Nārada.
By serving the devotees for even a short time, your intelligence became firmly fixed in me. When you give up this body of low birth, you will become my associate.
By serving the devotees for even a short time (adīrghayā) you developed strong intelligence in me. Giving up the low body (avadyam lokam), you will become my associate (maj-janatām).
Your intelligence being absorbed in me will never be destroyed. Even at the time of creation and destruction of the living entities, by my mercy, your memory of the previous kalpa will not be destroyed.
Your concentration on me will not perish because it has been fixed upon me by prema. Because I am eternal, the remembrance of me is also eternal.
Having spoken this, the Lord, whose words are the highest proof, whose words appeared in the sky, who was not visible to the eyes, and who was capable of bestowing mercy to the most fallen boy, the Lord stopped speaking. Receiving his mercy, I lowered my head to greatest of the great.
Mahad-bhutam is a name of the Lord in the neuter gender. The śruti says asya mahato bhūtasya niḥśvasitam etad yad ṛg-veda: the breathing of the Lord called Mahadbhūta is the Ṛg-veda. (Bṛhad-āraṇyaka upaniṣad) Since his breathing is the four Vedas, his words are the highest proof. Since he gave blessings even to me, the low born son of a maid servant, he is called the one Supreme Lord (īśvaramone who is capable). Since the lord left a trace in the ether in the form of his speaking to Nārada, he is called (nabho-liḍgam). He is called aliḍgam because he is not visible to the eyes.
Giving up shyness, I began to chant the names of the unlimited Lord, and to remember his most excellent, hidden pastimes. I wandered the earth with satisfied mind, without material desires, without pride or selfishness, waiting for that time.
Kṛtāni refers to the Lords pastimes. Kālam pratīkṣan (expecting the time) means When will that time come when I will become an associate of the Lord? I had no pride or selfishness since I always thought Who is more fallen than I?
O brāhmaṇa Vyāsa! Concentrating only on Kṛṣṇa, not attached to material enjoyment and pure in mind, the time of receiving my spiritual body occurred simultaneously with that of giving up my material body, like lightning flashing simultaneously with lightning.
At the time of dissolving my subtle and gross bodies (kāle), the time (kālaḥ) that I was waiting for expectantly for a long time made its appearance. That is the meaning. It is like saying The time when the king went was the time he arrived. It is said that the intelligence, even when identified with the Lord completely, being non-different, still has the ability to make distinctions. But this case was different. Intelligence could not make a distinction. Suddenly the two times (disappearance of the material body and attainment of the spiritual body) simultaneously made their appearance, connected closely like subject and predicate. An example is given. It is like the simultaneity of lightning with another flash of lightning. Just as sometimes lightning appears at the same time as another flash of lightning, similarly at the exact time of giving up my material body, the time of receiving my spiritual body as an associate also occurred.
Having been awarded a transcendental body befitting an associate of the Lord, the body made of five material elements, with karmas relating to the present body, fell away.
The Lord previously promised hitvāvadyam imaṁ lokaṁ gantā maj-janatām asi: giving up this low body you will become my associate. (SB 1.6.23) At the time of being made to accept a body which was śuddha-sattva (śuddhām) because it was not a material body and because it belonged to the Lord (bhāgavatīṁ), my material body (pāñca-bhautikaḥ) fell away. Giving up my material body and attaining a spiritual body were simultaneous, like the expression I am walking while the cows are being milked. The Lords own words were hitvāvadyam imaṁ lokam. The use of the verb form hitvā (giving up the material body) in this case indicates simultaneously giving up the material body while receiving the spiritual body. It is said:
kvacit tulya-kāle pi upaviśya bhuḍkte ṛṇat-kṛtya patati cakṣuḥ saṁmīlya hasati mukhaṁ vyādāya svapitīty ādikam upasaḍkhyeyam
There are examples in which the participles indicate simultaneous actions as in sitting down and eating, assuming debts and falling from esteem, closing the eyes and laughing, lowering the head and falling asleep. Bhāṣā-vṛtti
Śrīdhara Svāmī says anena pārṣada-tanūnām akarmārabdhatvaṁ śuddhatvaṁ nityatvam ity ādi sūcitaṁ bhavati: what is said in this verse is that the bodies of the associates of the Lord are pure, without prārabdha-karmas, and eternal. The bahuvrīhi compound ārabdha-karma-nirvāṇaḥ means that he had destroyed the karmas like fire burning wood. But this means that the prārabdha-karmas were not destroyed just now, but previously for that is accomplished by sādhana. Prārabdha-karmas do not remain with the devotees who have developed prema-bhakti. For those practicing pure bhakti, destruction of prārabhda-karmas takes place during sādhana-bhakti. It will be said in the story of Priyavrata:
naivaṁ-vidhaḥ puruṣa-kāra urukramasya puṁsāṁ tad-aḍghri-rajasā jita-ṣaò-guṇānām
citraṁ vidūra-vigataḥ sakṛd ādadīta yan-nāmadheyam adhunā sa jahāti tanvam
Such power is not surprising from persons who have conquered the six senses by the dust from the lotus feet of the Lord, since even an outcaste becomes immediately free of bondage of karma by chanting the Lord's name once. SB 5.1.35
Here is the meaning of the verse. This is not so amazing for such a type of person. What should be amazing? Even an outcaste (vidūra-vigataḥ) who chants the name of the Lord once, now, at the time of accepting the name, gives up his body (tanvam). Since we do not see anyone giving up their body simultaneously with chanting, body here means his prārabdha-karmas which are being experienced in the present body. This is the opinion of some. Others say by the association of bhakti, like a touchstone, the body made of the three guṇas becomes free of the guṇas, as seen in the case of Dhruva. Thus, giving up the body means giving the body made of three guṇas. This will be explained later at the beginning of the rāsa dance with jahur guṇa-mayaṁ dehaṁ sadyaḥ prakṣīṇa-bandhanāḥ: free of bondage, those gopīs abandoned their gross material bodies made of guṇas. (SB 10.29.11)
But others say that sometimes the Lord shows devotees, literally, giving up their bodies in order that the opinion of others not be negated. Thus Nārada, who had developed prema already, gave up his body. However it should be understood that he had already destroyed his prārabdha-karmas during his practice of bhakti. Śrī-Rūpa Gosvāmī explains this:
yad brahma-sākṣāt-kṛti-niṣṭhayāpi vināśam āyāti vinā na bhogaiḥ |
apaiti nāma sphuraṇena tat te prārabdha-karmeti virauti vedaḥ ||
The Vedas declare that although meditation on impersonal Brahman cannot bring freedom from past karma, O Holy Name, your appearance at once makes all prārabdha-karma disappear. Nāmāṣṭaka 4
If the intended meaning was when Nāradas prārabdha-karmas, were destroyed, his body fell away the phrase would expressed as prārabdha-karma-nirvāṇe nyapatat pāñcabhautika. But this grammatical structure has not been used and instead a bahuvrīhi compound has been used. Thus the meaning is a general statement for the devotees, the body which has had its prārabhda-karmas destroyed will fall away.
At the end of the kalpa when Brahmā withdrew the universe with his breathing, I entered into Brahmā who desired to sleep in Nārāyaṇa, who was lying in the water of the only ocean.
If you have an eternal body, then why are you known to be born from Brahmā in this Svāyambhuva-manvantara? It is said utsaḍgān nārado jajñe: Nārada was born from the deliberation of Brahmā, which is the best part of the body. (SB 3.12.23)
That is true. Just as the Lord for his particular pastimes enters the womb of Devakī, from the pastimes of being the son of Brahmā, at the end of the previous kalpa (Brahmās previous day), I entered the body of Brahmā. When Brahmā withdrew the three worlds (idam ādāya), I entered along with his breathing into Brahmā who desired to go to sleep in Nārāyaṇa (śayāṇe), who was sleeping in the water of the only ocean (udantavaḥ).
tato vatīrya viśvātmā deham āviśya cakriṇaḥ |
avāpa vaiṣṇavīṁ nidrām ekībhūyātha viṣṇunā ||
Having appeared, Brahmā, entering the body of Viṣṇu, becoming one with Viṣṇu, then went into Viṣṇus spiritual sleep. Kūrma Purāṇa
Another version has svāyane instead of śayāne. This means in his controller, who is the water. The expression equates Nārāyaṇa with the water, because he is non-different from it.
At the end of thousand yuga cycles, Brahmā awoke and Marīci, other sages and I appeared from the senses of Brahmā, who desired to create the universe again.
At the end of thousand yuga cycles means at the end of the previous kalpa and the beginning of this kalpa. Marīci and other sages (marīci-miśrā) and I were born from the senses of Brahmā.5 Jajñire instead of jajñimaha is poetic license.
With continuous worship of the Lord, by the grace of Mahā-viṣṇu, I travel outside and inside the universe with no obstacles at all.
I am not like Marīci and other sages with material bodies, under the influence of their own karmas, involved in karma-yoga, nor like the Kumāras, involved in jñāna. I am above the paths of material engagement and renunciation; I worship the Lord, and exist independently. This is expressed in this verse. Those who are karma-yogīs do not go beyond the universe. Those who have attained brahman by very difficult austerities do not go into the material universe out of fear of the bondage of karma. But I, fixed in continuous devotion to the Lord, travel outside and inside the universe. Or outside can mean I travel outside the universe to Vaikuṇṭha. Thus it is said:
sanakādyā nivṛttākhye te ca dharme niyojitāḥ |
pravṛttākhye marīcādyā muktaikaṁ nāradaṁ munim ||
The Kumāras are on the path of detachment and Marīci and others are engaged in the path of material life. Only Nārada is liberated. Narasiṁha Purāṇa
Playing mūrcchanas and ālāpas on the vīṇa given by the Lord, using the seven sacred notes of the scale, I wander about singing the glories of the Lord.
Nāradas paraphernalia, not available to any other person in the material world, is also constantly with him at all times wherever he goes. That is explained in two verses. The vīṇa was given by Kṛṣṇa. This is narrated in the Liḍga Purāṇa. Svara refers to the seven notes of the scale. Because they manifest brahman (the Lord) they are called brahma (svara-brahma). Mūrcchayaitvā means that he played music filled with mūrcchana, ālāpa and other expressive modes.
When I sing his glories, the Lord who makes any place that he touches holy, and who is attracted to those who sing his glories, quickly appears in my heart, as if being called.
Priya-śravāḥ means that Kṛṣṇa goes wherever his glories are sung, since he is attracted to that.6 Tīrtha-pāda means that wherever the Lord goes becomes a holy place. The Lord actually is controlled by bhakti, and thus appears without being called. Therefore the verse says that he comes as if being called.
For persons whose minds are constantly afflicted with desires for enjoyment of sense objects, I have directly experienced that singing the glories of the Lord is the boat for crossing material existence.
This verse summarizes the topic being discussed. For those whose minds are afflicted by the desire for enjoyment (sparśa) of sense objects (mātrā), which is an ocean, the boat (bhava-sindhu-plavaḥ) for crossing that ocean is praising the Lords activities. I have directly seen (experienced) that (dṛṣtaḥ). There is no proof necessary. Because kīrtana is the main aḍga out of many aḍgas of bhakti, it is mentioned. However the statement should mean that all aḍgas of bhakti will be effective.
The ātmā constantly afflicted by lust and greed will not be satisfied by aṣṭaḍga-yoga and other paths as much as by direct service to Mukunda.
Though it is ascertained that the state of bhakti is real liberation, yoga and jñana mixed with bhakti will not pacify the ātmā as much as pure bhakti. Ātmā is not pacified by yoga (yoga-pathaiḥ) as much as by serving Mukunda directly (addhā). It is established that yoga and other processes without bhakti are futile
pureha bhūman bahavo pi yoginas tvad-arpitehā nija-karma-labdhayā
vibudhya bhaktyaiva kathopanītayā prapedire ñjo cyuta te gatiṁ parām
O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode. SB 10.14.5
naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvara na cārpitaṁ karma yad apy akāraṇam
Even the stage of jñāna without the bondage of karma is not glorious if it is devoid of bhakti to the Supreme Lord. What is the use of having destroyed ignorance? What then to speak of sakāma-karma which causes suffering, both, during practice and at the stage perfection, and niṣkāma-karma, when not offered to the Lord? SB 1.5.12
Therefore this verse must only refer to yoga and other processes mixed with bhakti, since they otherwise would give no results at all. And even if these processes pacify the ātmā to some extent, they do not pacify it to the extent that pure bhakti alone - serving Mukunda without these processes - does. These mixed processes will not satisfy ātmā completely:
bhavatānudita-prāyaṁ yaśo bhagavato malam
yenaivāsau na tuṣyeta manye tad darśanaṁ khilam
You have not sufficiently described the glories of the spotless Lord Kṛṣṇa. Because your mind could never be satisfied with Vedānta, I think that writing the Vedānta-sūtras is insufficient. SB 1.5.8
Though bhakti is described later as a means of liberation, three types of bhakti are seen: pure bhakti (kevala), mixed bhakti but with bhakti being predominant (prādhānya) and mixed bhakti but with bhakti being secondary (guṇa-bhāva). Kevala-bhakti is illustrated in verses such as tyaktvā sva-dharmam (SB 1.5.17) and ahaṁ purātīta-bhava (SB 1.5.23). Prādhānya-bhakti is illustrated in the following:
kurvāṇā yatra karmāṇi bhagavac-chikṣayāsakṛt
gṛṇanti guṇa-nāmāni kṛṣṇasyānusmaranti ca
When those engaged in karma continuously perform those activities according to the instruction of the Lord, they also chant and remember the qualities and names of Kṛṣṇa. SB 1.5.36
Guṇa-bhāva-bhakti is illustrated as follows:
yad atra kriyate karma bhagavat-paritoṣaṇam
jñānaṁ yat tad adhīnaṁ hi bhakti-yoga-samanvitam
That jñāna which arises from karma which is pleasing to the Lord because of being offered to him is endowed with bhakti. SB 1.5.35
Kevala-bhakti, practiced by a person who is niṣkāma, also called as ananya-bhakti, śuddha-bhakti, nirguṇa-bhakti, uttama-bhaklti and akiṇcana-bhakti, gives prema as a result. Prādhānya-bhakti, classified as karma-miśra-bhakti, jñāna-miśra-bhakti, and yoga-miśra-bhakti and practiced by those who are śānta, produces rati (bhāva) and liberation for some. If one of these persons gets the association of a person with dāsya-bhāva or other sentiments, because of the predominance of bhakti desiring dāsya or other sentiments, that person will achieve prema from that dāsya or other bhāva with a prominence of reverential (aiśvarya) mood. In guṇa-bhāva-bhakti, bhakti does not reveal is own results and name. It is only an assistant of karma, jñāna and yoga which cannot produce results without bhaktis presence. Bhakti in this case is only secondary (taṭashta). Bhakti-miśra-karma, bhakti-miśra-jñāna and bhakti-miśra-yoga produce liberation. Thus in this scripture, only two types of bhakti are accepted: kevala and pradhānībhūtā. All this Nārada instructed to Vyāsa, who explains this in the Twelfth Canto.
O sinless Vyāsa! I have explained all this, confidential knowledge about my birth and activities about which you have asked so that your mind will be satisfied.
Sarvam here refers to the appearance of Nāradas bhakti, its types, growth and result; the activities of the devotee; destruction of prārabdha-karma; how the devotee leaves his body; achieving a spiritual body without karmas. It is called secret (rahasyam) because it is not understood by those who study Vedānta.
Sūta said: Nārada, freely moving without material motive, having spoken to Vyāsa, the son of Satyavatī, and taking leave, departed while taking pleasure in his vīṇa.
Āmantrya means taking leave. Yādṛcchikaḥ means that Nārada moves about without a motive. Bhakti is also yādṛcchikī, and so is the devotee. Giving association to Vyāsa is also yādṛcchika. Long live these three types of causelessness concerning devotion.
Oh! Nārada is most fortunate because, singing and rejoicing in the glories of Kṛṣṇa with his vīṇa, he gives bliss to the suffering world.
This verse reveals astonishment. Tantryā means with the vīṇa.
In the sixth chapter, Nārada describes how he went to the forest to see the Lord and hearing his words, later received a spiritual body.