|| 1.1.4 ||
oṁ
naimiṣe’nimiṣakṣetre ṛṣayaḥ śaunakādayaḥ |
satraṁ svargāya lokāya sahasrasamam āsata ||
śrīdhara swami : tad evam anena śloka-trayeṇa viśiṣṭeṣṭa-devatānusmaraṇa-pūrvakaṁ prāripsitasya śāstrasya viṣya-prayojanādi-vaiśiṣṭhyena sukha-sevyatvena ca śrotṝn abhimukhī-kṛtya śāstram ārabhate naimiśa iti | brahmaṇā visṛṣṭasya manomayasya cakrasya nemiḥ śīryate kuṇṭhī-bhavati yatra tan nemiśam, nemiśam eva naimiśam | tathā ca vāyavīye—etan manomayaṁ cakraṁ mayā sṛṣṭaṁ visṛjyate |
yatrāsya śīryate nemiḥ sa deśas tapasaḥ śubhaḥ ||
ity uktvā sūrya-saṁkāśaṁ cakraṁ sṛṣṭvā manomayam |
praṇipatya mahādevaṁ visasarja pitāmahaḥ ||
te’pi hṛṣṭatamā viprā praṇamya jagatāṁ prabhum ||
prayayus tasya cakrasya yatra nemir vyaśīryata |
tad vanaṁ tena vikhyātaṁ naimiśaṁ muni-pūjitam || iti |
naimiṣa iti pāṭhe varāha-purāṇoktaṁ draṣṭavyam | tathāhi gauramukham ṛṣiṁ prati bhagavad-vākaym—
evaṁ kṛtvā tato devo muniṁ gauramukhaṁ tadā |
uvāca nimiṣeṇedaṁ nihataṁ dānavaṁ valam ||
āraṇye’smiṁs tatas tv etan naimiṣāraṇya-saṁjñitam |
bhaviṣyati yathārthaṁ vai brāhmaṇānāṁ viśeṣakam || iti |
animiṣaḥ śrī-viṣṇuḥ | alupta-dṛṣṭitvāt | tasya kṣetre | tathā cātraiva śaunakādi-vacanaṁ’keṣtre’smin vaiṣṇave vayam' iti | svaḥ svarge gīyata iti svargāyo hariḥ | sa eva loko bhaktānāṁ nivāsa-sthānaṁ tasmai | tat-prāptaya ity arthaḥ | sahasraṁ samāḥ saṁvatsarā anuṣṭhāna-kālo yasya tat satraṁ satra-saṁjñakaṁ karmoddiśya āsata upaviviśuḥ | yad vā āsatākurvatety arthaḥ | ālabheta nirvapati upayantītyādivat-pratyayoccāraṇa-mātrārthatvenāster dhātv-arthasyāvivakṣitatvāt ||4||
Translation:- Thus in three verses Vyāsadeba meditated on the the supreme lord and explained why the intended subject matter of this scripture is essential and practise of which gives ultimate bliss and directed the audience to the subject matter of Bhāgabatama. Now in this verse he introduces with the main topic—naimiṣe etc.
The hub of the divine disc created by brahmājī with the power of his mind became thinned here so this place is known as nemiśa. The word nemiśa with the suffix from its meaning became naimiśa.
In Vāyupurāṇa it is stated by brahmājī that —I made this divine wheel with the power of mind, I am throwing this wheel where its hub will be thinned that place to be taken as auspicious for austerities. And he after offering obesseinence to the supreme lord throws the divine wheel, which is effulgent like the sun. And all the sages with great satisfaction offered obessience to the engineer of the universe, brahmājī and follows the divine wheel. Where the hub of the divine wheel fixed that place became famous as naimiṣāraṇya which is worshipped by the great sages.
In the Barāhapurāṇa it is stated that—
ebaṃ kṛtvā tato debo muniṃ gauramukhaṃ tadā।
uvāca nimiṣeṇedaṃ nihataṃ dānabaṃ balam।
araṇyehasmiṃstatastbetannaimiṣāraṇyasaṃjñitam।
bhabiṣyati yathārtha bai brāhmaṇānāṃ biśeṣakam।।
The supreme lord in boar incarnation told to the sage gauramukha that I killed the demons in this place with my divine disc, So this place is known as naimiṣa it bestowes more auspiciousess who performs austerities here.
animiṣa is a name of vishnu because his vision is never abolished. And this is the place of lord Vishnu where the great sages came for a sacrificial ceremony. So in bhāgabatama it is stated by the sage śaunaka that—
kṣetrehasmin baiṣṇabe bayam.(1.1.21) we are here for performing austerities in the place of lord vishnu.
The word svargāya signifies lord viṣṇu. śrīdhara swāmī explained this—swaḥ swarge gīyate iti swargāyaḥ।
Means who is glorified even in the heaven that lord biṣṇu is swargāya. His abode is the ultimate goal of devotees. The word svargāya is used to signify that we have to achieve the lotus feet of viṣṇu
sahasrasamamāsata is derived from sahasraṃ samāḥ saṃbatsarāḥ anuṣṭhanakālo yasya tat sahasrasaṃjñakaṃ karmoddiśya āsate= upabibiśuḥ means the sages assembled for a ceremony which takes one thousand years time to complete.
Or āsata means performed. Like the verbs ālabheta, nirbapati, upayanti, uttering the suffix derives the meaning. So the meaning of the verb root āsa is told in the word āsata.
