Chapter summary
नारदाभ्यर्थनम् Nārada Abhyarthanam
Nārada's Request
**Śrī Sadguru said:**
I take refuge in Śrī Veṅkaṭeśa, who is charming with all auspicious qualities, the very abode of Ramā (Lakṣmī), possessing a beautiful form, holding the conch and discus, and serving as the ultimate shelter for all the worlds. I shall now recount the profound glory of Śeṣācala [Tirumala, one of the 108 *Divya Deśams* or sacred abodes of Viṣṇu], a place that bestows all good fortunes, eradicates the three kinds of suffering, and grants unwavering devotion to the lotus feet of Śrīdhara (Viṣṇu). (v.1-2)
This sacred land is renowned as the very place where Ramā, divine nectar (*sudhā*), the moon, the celestial cow Surabhi, the wish-fulfilling gem (*cintāmaṇi*), and the wish-fulfilling tree (*kalpataru*) all manifested. Indeed, this supreme abode of Viṣṇu shines with unparalleled brilliance. It is the ultimate refuge for ascetics, celestials, Gandharvas, Vidyādharas, and Kinnaras, who are ceaselessly tormented by malevolent demons. (v.3-4)
Here, the Supreme Person, Puruṣottama, is beheld in serene repose upon the couch of Ādiśeṣa, the king of serpents. He is gently caressed by the playful waves of the milk ocean, His eyes closed in profound yogic meditation. Though ever engaged in *Yoganidrā* – a state of conscious, yogic sleep – for the protection of those who seek His refuge, Murāri (Viṣṇu) is, in truth, ever vigilant and awake. For how can there be true sleep for those who are the masters of all duties? Even Kamalā (Lakṣmī) could never find full satisfaction gazing upon Murāri’s face, though it was reflected a thousandfold in the rows of exquisite gems adorning the thousand hoods of Ādiśeṣa. (v.5-7)
Singing the Lord's names in sweet, melodious syllables and joyfully playing his *vīṇā*, the divine sage Nārada, foremost among the Lord's devotees, arrived, desiring to behold the all-pervading Viṣṇu. Upon seeing Nārada, Nārāyaṇa swiftly rose and offered a warm welcome, His coral-like lips illuminated by His pearl-like teeth. Nārada beheld the God of gods, the sole Lord of the universe, clad in resplendent yellow silk, His eyes wide as lotus petals, His face radiant with cheer. He was the friend of Indra, delighted by Padmā (Lakṣmī), the primeval Lord Himself. Beholding that blue-hued form, a veritable festival for the eyes, with His conch-like neck adorned by the Kaustubha gem and His chest marked with the auspicious Śrīvatsa sign, Nārada, with folded hands, praised Him with utmost reverence. (v.8-11)
**Nārada said:**
Though You are inherently without name and form, for the sake of humanity's worship, You graciously assume various names and forms. Beloved by Your devotees and ever favorable to them, You perform countless divine sports. All other gods desire lordship and worship, and they bestow fruits as mere servants of karma; they rarely show true compassion. But You alone, O Lord, are truly the friend of the distressed. (v.12-13)
All proclaim the Vedas to be the ultimate authority for dharma, for the welfare of the world, and for all auspiciousness. Yet, having slain the two demons Madhu and Kaiṭabha, by whom but You was the Veda recovered? Who else, having lifted with His tusk the earth submerged in the waters of the cosmic deluge, stands firm as its unwavering support? Alas, they often fail to remember You, the primeval Boar (Varāha), who are the very foundation of all worlds. Placing the great mountain on Your back, all the gods, devoid of compassion, performed the churning of the ocean and drank the nectar themselves. Truly, this body of Yours is solely for the benefit of others. In the form of Nṛsiṁha, it was You who, in ages past, slew the primeval demon (Hiraṇyakaśipu) and granted fearlessness. Yet, even in Your presence, the gods then praise their own power. What wonder is there in this? Having previously assumed the form of Trivikrama (Vāmana), You restored the kingdom to the wielder of the thunderbolt (Indra). Alas, having given it, You now stand like a humble servant at Bali's door, O Gadādhara! When the lineage of kings on earth became like thieves, and all helpless people were disregarded, by whom was fearlessness given to the people, by performing the slaughter of the Kṣatriyas as Your divine play? When a boon was granted to that Dānava (Rāvaṇa), when even Śiva showed partiality towards him, and when the gods were reduced to a state of servitude, who else was capable of slaying the ten-faced one? By Your dance on Kāliya, by drinking the devastating forest fire, and by the sport of lifting the Govardhana hill, You protected the entirety of Gokula in Your childhood; and yet, they sometimes call You a philanderer and a thief. (v.14-21)
Whenever there is a decline of dharma on earth, and all the gods stand in fear, then You, O Deva, descend into the world and protect dharma once again. Some worship Brahmā, some Rudra, and others worship various other gods. Those who desire worldly objects worship these deities, who are said to be givers of quick results, but they do not know You as their own true friend. (v.22-23)
I desire neither the realm of heaven, nor the exalted position of Brahmā, nor sovereignty over the world, nor lordship over the netherworlds, nor yogic powers, nor even the state of no-rebirth. Grant me, instead, firm and unwavering devotion. My mind is not inclined towards Dhyāna Yoga, nor Karma Yoga, nor even Jñāna Yoga. Renouncing all other means, I take refuge in You alone, the one truly worthy of surrender. Let those whose hearts are bound by desires take refuge in Brahmā and other gods, by all means. O Primeval Lord, for liberation from the cycle of *saṁsāra*, I see no other resort besides You. (v.24-26)
**Śrī Sadguru said:**
Thus praised, the Lord who reclines on the milk ocean, the very repository of compassion, with eyes like lotus petals, who was rising from His reclining posture, spoke to that best of devotees, the great sage Nārada. (v.27)
**Śrī Bhagavān said:**
I wish to descend to the earth and sport there, accompanied by Śrī (Lakṣmī), Dharaṇī (Mother Earth), and My attendants. O king of yogis, tell Me a suitable place where I, the refuge of the good, may dwell. Seeing the souls sleeping on the bed of beginningless ignorance, who are like inert matter, I, moved by compassion, gave them the three faculties of mind, speech, and body. Yet, they often do not worship Me. Though I am fond of My devotees, I have become weary from taking various incarnations for the protection of people. Now, taking up an icon-form (*arcāvatāra*) [a consecrated deity image, considered a direct manifestation of the Lord], I will dwell on earth for the good of mankind. (v.28-30)
**Nārada said:**
O ocean of mercy, O sole friend of the universe, I see no end to Your boundless compassion! You wish to leave Your divine abode of Vaikuṇṭha and live here among worldly beings. O Mukunda, I desire Your dwelling place to be in Jambūdvīpa, specifically in the land of Bhārata, in the Draviḍa country, within a sacred forest on the bank of the Suvarṇamukhī river. There, ascetics are already dwelling and performing severe austerities solely for the sake of Your vision. O lotus-eyed one, grant them Your divine vision quickly, today! (v.31-33)
**Śrī Sadguru said:**
Hearing the words of the divine sage, which resonated perfectly with the thoughts already in His own heart, the Lord reverently made the resolve to go to that very country with Ramā (Lakṣmī). (v.34)
Here ends the thirty-fourth chapter, named "Nārada's Request," in the First Part of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
Thus ends Chapter 34, named "Nārada Abhyarthanam", in Prathama Bhāge, in the Divya Deśa Vaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
