Bhakti · Sanskrit §1 · English §1
Sourceश्री-भक्ति-सन्दर्भः तौ सन्तोषयता सन्तौ श्रील-रूप-सनातनौ । दाक्षिणात्येन भट्टेन पुनर् एतद् विविच्यते ॥ओ॥ तस्याद्यं ग्रन्थनालेखं क्रान्तम् उत्क्रान्त-खण्डितम् । पर्यालोच्याथ पर्यायं कृत्वा लिखति जीवकः ॥ओ॥ [१] तत्र पूर्व-सन्दर्भ-चतुष्टयेन सम्बन्धो व्याख्यातः । तत्र पूर्ण- सनातन-परमानन्द-लक्षण-पर-तत्त्व-रूपं सम्बन्धि च ब्रह्म परमात्मा भगवान् इति त्रिधाविर्भावतया शब्दितम् इति निरूपितम् । तत्र च भगवत्त्वेनैवाविर्भावस्य परमोत्कर्षः प्रतिपादितः । प्रसङ्गेन विष्ण्व्- आद्याश् चतुः-सनाद्याश् च तद्-अवतारा दर्शिताः । स च भगवान् स्वयं श्री- कृष्ण एव इति निर्धारितम् । परमात्म-वैभव-गणने च तटस्थ-शक्ति-रूपाणां चिद्-एक-रसानाम् अपि अनादि-पर-तत्त्व-ज्ञान-संसर्गाभावमय-तद्-वैमुख्य-लब्ध-च्छिद्रया तन्-माययावृत-स्वरूप-ज्ञानानां तयैव सत्त्व-रजस्-तमो-मये जडे प्रधाने रचितात्म-भावानां जीवानां संसार-दुःखं च ज्ञापितम् । तथा चोक्तम् एकादशे श्री-भगवता - आत्मा परिज्ञानमयो विवादो ह्य् अस्तीति नास्तीति भिदात्म-निष्ठः । व्यर्थोऽपि नैवोपरमेत पुंसां मत्तः परावृत्त-धियां स्वलोकात् ॥ [भ्प् ११.२२.३४] इति । अतस् तद्-अर्थं परम-कारुणिकं शास्त्रम् उपदिशति । तत्र ये जीवा ये केचित् जन्मान्तरावृत्त-तद्-अर्थानुभव-संस्कारवतो ये च तदैव वा लब्ध- महत्-कृपातिशय-दृष्टि-प्रभृतयस् तेषां तादृश-पर-तत्त्व-लक्षण- वस्तूपदेश-श्रवणारम्भ-मात्रेणैव तत्-कालम् एव युगपद् एव तत्- साम्मुख्यं तद्-अनुभवोऽपि ज्ञायते । यथोक्तं - किं वा परैर् ईश्वरः सद्यो हृद्य् अवरुध्यतेऽत्र कृतिभिः शुश्रूषुभिस् तत्-क्षणात् इति [भ्प् १.१.१] । अतस् तेषां नोपदेशान्तरापेक्षा । यादृच्छिकम् उपदेशान्तर-श्रवणं तु तत्- तल्-लीला-श्रवणवत् तदीय-रसस्यैवोद्दीपकं, यथा श्री-प्रह्लादादीनाम् । तथान्येषां तादृशत्वं बीजायमानम् अपि कामादि-वैगुण्येन तद्-इतर- दोषेणैव प्रतिहतं तिष्ठति । [पगे २] नैतन् मनस् तव कथासु विकुण्ठ-नाथ सम्प्रीयते दुरित-दुष्टम् असाधु तीव्रम् । कामातुरं हर्ष-शोक-भयैषणार्तं तस्मिन् कथं तव गतिं विमृशामि दीनः ॥ [भ्प् ७.९.३९] इति दीनं-मन्य-श्री-प्रह्लाद-वचनानुसारेणान्येषाम् एव तत्-प्राप्तेः । अतएवोक्तं ब्रह्म-वैवर्ते - यावत् पापैस् तु मलिनं हृदयं तावद् एव हि । न शास्त्रे सत्य-बुद्धिः स्यात् सद्-बुद्धिः सद्-गुरौ तथा ॥ अनेक-जन्म-जनित-पुण्य-राशि-फलं महत् । सत्-सङ्ग-शास्त्र-श्रवणाद् एव प्रेमादि जायते ॥ इति । ततो मुख्येन तात्पर्येण पर-तत्त्वे पर्यवसितेऽपि तेषां पर-तत्त्वाद्य्- उपदेशस्य किम् अभिधेयं प्रयोजनं चेत्य् अपेक्षायां तद्-अवान्तर- तात्पर्येण तद्-द्वयम् उपदेष्टव्यम् । तत्राभिधेयं तद्-वैमुख्य- विरोधित्वात् तत्-साम्मुख्यम् एव । तच् च तद्-उपासना-लक्षणं यत एव तज्- ज्ञानम् आविर्भवति । प्रयोजनं च तद्-अनुभवः । स चान्तर्-बहिः- साक्षात्कार-लक्षणः यत एव स्वयं कृत्स्न-दुःख-निवृत्तिर् भवति । तद् एतद् द्वयं यद्यपि पूर्वत्र सिद्धोपदेश एव अभिप्रेतम् अस्ति, यथा तव गृहे निधिर् अस्ति इति श्रुत्वा कश्चिद् दरिद्रस् तद्-अर्थं प्रयतते लभते च तम् इति । तद्वत् तथापि तच्-छैथिल्य-निरासाय पुनस् तद्-उपदेशः । तद् एवं तान् प्रति अनादि-सिद्ध-तज्-ज्ञान-संसर्गाभाव-मय-तद्-वैमुख्यादिकं दुःख-हेतुं वदन् व्याधि-निदान-वैपरीत्य-मय-चिकित्सा-निभं तत्- साम्मुख्यादिकम् उपदिशति । भयं द्वितीयाभिनिवेशतः स्याद् ईशाद् अपेतस्य विपर्ययोऽस्म्र्तिः । तन्-माययातो बुध आभजेत् तम् भक्त्यैकयेश गुरुदेवतात्मा ॥ [भ्प् ११.२.३७] टीका च - ननु किम् एवं परमेश्वर-भजनेनाज्ञान-कल्पित-भयस्य ज्ञानैक-निवर्तकत्वादित्याशङ्क्याह भयम् इति । यतो भयं तन्-मायया भवेत् ततो बुद्धिमान् तम् एव आभजेद् उपासीत । ननु भयं द्वितीयाभिनिवेशत`य् स्यात् । स च देहाद्य्-अहङ्कारतः । स च स्वरूपास्फुरणात् किम् अत्र तस्य माया करोति । अत आह ईशाद् अपेतस्येति । ईश- विमुखस्य तन्-मायया अस्मृतिः स्वरूप-स्फूर्तिर् भवति ततो विपर्ययो देहोऽस्मीति । ततो द्वितीयाभिनिवेशाद् भयं भवति । एवं हि प्रसिद्धं लौकिकीष्व् अपि मायासु । उक्तं च भगवता -- दैवी ह्य् एषा गुणमयी मम माया दुरत्यया । माम् एव ये प्रपद्यन्ते मायाम् एतां तरन्ति ते ॥ [गीता ७.१४] इति । [पगे ३] एकया अव्यभिचारिण्या भजेत् । किं च गुरु-देवतात्मा गुरुर् एव देवता ईश्वर आत्मा प्रेष्ठश् च यस्य तथादृष्टिः सन्न् इत्य् अर्थः । इत्य् एषा ॥ ॥११.२॥ कविर् विदेहम् ॥१॥
śrī-bhakti-sandarbhaḥ tau santoṣayatā santau śrīla-rūpa-sanātanau | dākṣiṇātyena bhaṭṭena punar etad vivicyate ||o|| tasyādyaṃ granthanālekhaṃ krāntam utkrānta-khaṇḍitam | paryālocyātha paryāyaṃ kṛtvā likhati jīvakaḥ ||o|| [1] tatra pūrva-sandarbha-catuṣṭayena sambandho vyākhyātaḥ | tatra pūrṇa- sanātana-paramānanda-lakṣaṇa-para-tattva-rūpaṃ sambandhi ca brahma paramātmā bhagavān iti tridhāvirbhāvatayā śabditam iti nirūpitam | tatra ca bhagavattvenaivāvirbhāvasya paramotkarṣaḥ pratipāditaḥ | prasaṅgena viṣṇv- ādyāś catuḥ-sanādyāś ca tad-avatārā darśitāḥ | sa ca bhagavān svayaṃ śrī- kṛṣṇa eva iti nirdhāritam | paramātma-vaibhava-gaṇane ca taṭastha-śakti-rūpāṇāṃ cid-eka-rasānām api anādi-para-tattva-jñāna-saṃsargābhāvamaya-tad-vaimukhya-labdha-cchidrayā tan-māyayāvṛta-svarūpa-jñānānāṃ tayaiva sattva-rajas-tamo-maye jaḍe pradhāne racitātma-bhāvānāṃ jīvānāṃ saṃsāra-duḥkhaṃ ca jñāpitam | tathā coktam ekādaśe śrī-bhagavatā - ātmā parijñānamayo vivādo hy astīti nāstīti bhidātma-niṣṭhaḥ | vyartho'pi naivoparameta puṃsāṃ mattaḥ parāvṛtta-dhiyāṃ svalokāt || [BhP 11.22.34] iti | atas tad-arthaṃ parama-kāruṇikaṃ śāstram upadiśati | tatra ye jīvā ye kecit janmāntarāvṛtta-tad-arthānubhava-saṃskāravato ye ca tadaiva vā labdha- mahat-kṛpātiśaya-dṛṣṭi-prabhṛtayas teṣāṃ tādṛśa-para-tattva-lakṣaṇa- vastūpadeśa-śravaṇārambha-mātreṇaiva tat-kālam eva yugapad eva tat- sāmmukhyaṃ tad-anubhavo'pi jñāyate | yathoktaṃ - kiṃ vā parair īśvaraḥ sadyo hṛdy avarudhyate'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt iti [BhP 1.1.1] | atas teṣāṃ nopadeśāntarāpekṣā | yādṛcchikam upadeśāntara-śravaṇaṃ tu tat- tal-līlā-śravaṇavat tadīya-rasasyaivoddīpakaṃ, yathā śrī-prahlādādīnām | tathānyeṣāṃ tādṛśatvaṃ bījāyamānam api kāmādi-vaiguṇyena tad-itara- doṣeṇaiva pratihataṃ tiṣṭhati | [page 2] naitan manas tava kathāsu vikuṇṭha-nātha samprīyate durita-duṣṭam asādhu tīvram | kāmāturaṃ harṣa-śoka-bhayaiṣaṇārtaṃ tasmin kathaṃ tava gatiṃ vimṛśāmi dīnaḥ || [BhP 7.9.39] iti dīnaṃ-manya-śrī-prahlāda-vacanānusāreṇānyeṣām eva tat-prāpteḥ | ataevoktaṃ brahma-vaivarte - yāvat pāpais tu malinaṃ hṛdayaṃ tāvad eva hi | na śāstre satya-buddhiḥ syāt sad-buddhiḥ sad-gurau tathā || aneka-janma-janita-puṇya-rāśi-phalaṃ mahat | sat-saṅga-śāstra-śravaṇād eva premādi jāyate || iti | tato mukhyena tātparyeṇa para-tattve paryavasite'pi teṣāṃ para-tattvādy- upadeśasya kim abhidheyaṃ prayojanaṃ cety apekṣāyāṃ tad-avāntara- tātparyeṇa tad-dvayam upadeṣṭavyam | tatrābhidheyaṃ tad-vaimukhya- virodhitvāt tat-sāmmukhyam eva | tac ca tad-upāsanā-lakṣaṇaṃ yata eva taj- jñānam āvirbhavati | prayojanaṃ ca tad-anubhavaḥ | sa cāntar-bahiḥ- sākṣātkāra-lakṣaṇaḥ yata eva svayaṃ kṛtsna-duḥkha-nivṛttir bhavati | tad etad dvayaṃ yadyapi pūrvatra siddhopadeśa eva abhipretam asti, yathā tava gṛhe nidhir asti iti śrutvā kaścid daridras tad-arthaṃ prayatate labhate ca tam iti | tadvat tathāpi tac-chaithilya-nirāsāya punas tad-upadeśaḥ | tad evaṃ tān prati anādi-siddha-taj-jñāna-saṃsargābhāva-maya-tad-vaimukhyādikaṃ duḥkha-hetuṃ vadan vyādhi-nidāna-vaiparītya-maya-cikitsā-nibhaṃ tat- sāmmukhyādikam upadiśati | bhayaṃ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo'smrtiḥ | tan-māyayāto budha ābhajet tam bhaktyaikayeśa gurudevatātmā || [BhP 11.2.37] ṭīkā ca - nanu kim evaṃ parameśvara-bhajanenājñāna-kalpita-bhayasya jñānaika-nivartakatvādityāśaṅkyāha bhayam iti | yato bhayaṃ tan-māyayā bhavet tato buddhimān tam eva ābhajed upāsīta | nanu bhayaṃ dvitīyābhiniveśata`y syāt | sa ca dehādy-ahaṅkārataḥ | sa ca svarūpāsphuraṇāt kim atra tasya māyā karoti | ata āha īśād apetasyeti | īśa- vimukhasya tan-māyayā asmṛtiḥ svarūpa-sphūrtir bhavati tato viparyayo deho'smīti | tato dvitīyābhiniveśād bhayaṃ bhavati | evaṃ hi prasiddhaṃ laukikīṣv api māyāsu | uktaṃ ca bhagavatā -- daivī hy eṣā guṇamayī mama māyā duratyayā | mām eva ye prapadyante māyām etāṃ taranti te || [Gītā 7.14] iti | [page 3] ekayā avyabhicāriṇyā bhajet | kiṃ ca guru-devatātmā gurur eva devatā īśvara ātmā preṣṭhaś ca yasya tathādṛṣṭiḥ sann ity arthaḥ | ity eṣā || ||11.2|| kavir videham ||1||
English translation
English witness · section(s) 1
Srila Jiva Gosvami's Sri Bhakti-sandarbha An Essay on Devotional Service Volume One
Table of Contents Devotional Service Brings Liberation, Anucchedas 1-2 page 2 Devotional Service is the Best Spiritual Activity, Anucchedas 3-7 page 4 Occupational Duties are Meant for the Lord's Satisfaction Anuccheda 8 page 9 The Glories of devotional Service, Anucchedas 9-10 page 9 The Association of Devotees, Anuccheda 11 page 9 Hearing about the Lord, Anucchedas 12-13 page 10 Devotional Service Frees One from Materialism, Anucchedas 14-18 page 11 One should Worship Lord Visnu, Not the Demigods, Anucchedas 19-20 page 13 Devotional Service is the Ultimate Topic of the Vedas, Anucchedas 21-23 page 14 Glorifying and Remembering the Lord, Anucchedas 24-28 page 16 Devotional Service is the Conclusion of the Vedas, Anuccheda 29 page 19 Becoming Attracted to the Lord, Anuccheda 30 page 19 Devotional Service is Better than the Activities of the Materialists, Anucchedas 31-41 page 20 Devotional Service is the Supreme Goal, Anucchedas 42-52 page 23 One should use the Human form of Life to Attain Devotional Service, Anucchedas 53-56 page 28 The Spiritual Master, Anuccheda 57 page 31 Devotional Service is Superior to Varnasrama-dharma, Anuccheda 58 page 31 The Supreme Good and How It is Attained, Anucchedas 59-63 page 33
Some Words of Acknowledgement Srila Gopala Bhatta Gosvami, the great philosopher from the southern provinces who greatly pleased Srila Rupa Gosvami and Srila Sanatana Gosvami, left many valuable notes that defeat various philosophical misconceptions. Systematically arranging these notes, and considering their content, Jiva Gosvami writes this book.
Anuccheda 1
1 By the previous four sandarbhas the relationship (between Krsna and the living entities) was explained. There the form of the Supreme Truth was described as having the characteristics of perfection, eternity, and transcendental bliss, and the Supreme was also described as appearing in three features: Brahman, Paramatma, and Bhagavan. Of these Bhagavan was proved to be the highest. The incarnations headed by Lord Visnu and other incarnations headed by the four Kumaras were shown to be His avataras. Also, Sri Krsna was proved to be the original form of Bhagavan. Also, in the description of Paramatma, were described the sufferings in the material world of the individual living entities (jivas), who are the Lord's marginal potency, who are spiritual in nature, and who, because of ignorance of the beginningless Supreme Truth and because of the crime of being averse to Him had the knowledge of their original spiritual identity covered by illusion (maya) and were placed in the material world of the modes of goodness, passion and ignorance. 2 The Supreme Personality of Godhead explains (Srimad Bhagavatam 11.22.34): "The speculative argument of philosophers - "This world is real," "No, it is not real" - is based upon incomplete knowledge of the Supreme Soul and is simply aimed at understanding material dualities. Although such argument is useless, persons who have turned their attention away from Me, their own true Self, are unable to give it up."*** 3 For their benefit (the Lord) very mercifully teaches scriptures. Some individual spirit souls who in previous births performed religious ceremonies and became purified in order to directly see the Lord, and other individual spirit souls who attained the mercy of great souls by their glance or in another way, simply by hearing the description of the perfect qualities of the Supreme Truth, see Him face-to-face. This is described in Srimad Bhagavatam (1.1.2): "This beautiful Bhagavatam, compiled by the great sage Vyasadeva (in his maturity), is sufficient in itself for God realisation. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart."* This does not happen with any other teaching. Many other teachings may be heard, but it is the hearing of narrations that begin with the Supreme Truth's pastimes that makes one yearn to taste the nectar of the Lord. Sri Prahlada and other devotees are examples here. Hearing about the Lord gives the seed (to see the Lord face-to-face), and it also destroys the seed of lust and a host of vices. 4 Sri Prahlada explains (Srimad-Bhagavatam 7.9.39) "My dear Lord of the Vaikuntha planets, where there is no anxiety, my mind is extremely sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?"* By following the example of these words of Sri Prahlada, who thinks Himself very fallen and lowly, many others have also attained the Lord. 5 This is explained in Brahma-vaivarta Purana "As much as it is polluted with sins, to that extent the heart cannot place its faith in the Vedic scriptures or the bona-fide spiritual master. 6 "By hearing the Vedic scriptures in the association of saintly devotees love for the Lord is manifest. That is the great result of having performed many pious deeds in many previous births." 7 Now that the Supreme Truth has been clearly described according to the direct descriptions (of the Vedic literature), (one may ask:) "What may be said (abhidheya) about (the relationship between the Supreme Truth and the individual spirit souls) and what is the final goal (prayojana) of that (relationship)? These two may be explained according to the indirect descriptions (of the Vedic literature). Because it is the opposite of being averse to the Supreme, that relationship is one of turning one's face of the Lord and it is characterised by service to the Lord. From that service knowledge of the Lord becomes manifested. The final goal is that service is directly seeing the Lord and that is characterised by the Lord's making Himself visible within and without. When that happens one becomes free of all sufferings. Both are explained in an ancient story. Hearing "There is a treasure (hidden) in your house", a poverty stricken man searched for the treasure and eventually found it. These two things are like that. This story is told to dispel weakness (of heart in the devotees). Explaining that being unwilling to be aware of the perfect and beginningless Supreme Truth is the cause of suffering, (the scriptures) teach service to the Lord, which is the medicine to cure the disease (of material life). 8 (This is explained in Srimad-Bhagavatam 11.2.37): "When the living entity is attracted by the material energy, which is separate from Krsna, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal service of Krsna, he becomes Krsna's competitor. This is called viparyayo smrtih. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity, and source of life. He thus worships the Lord by the process of unalloyed devotional service."* 9 Sridhara Svami comments: "The fear here is created by the Lord's material energy. 'Budhah' means 'an intelligent person', and 'abhajet' means 'should worship'. Fear is created by absorption (abhinivesatah) in material things beginning with the material body. It is created by the false-ego of identifying with the material body and other material things. It is created because the original spiritual form of the living entity is not manifest. Why does the material energy (maya) do this? Because the living entity has turned away from the Supreme Lord (isad apetasya), the material energy makes him forget (asmrtih) and thus his own original spiritual form is no longer manifested. From this comes the misidentification (viparyayah) of thinking 'I am this body'. Thus, from being absorbed in something other than the Supreme Lord (dvitiyabhinivesatah) fear (bhayam) is created. In this way it is proved that fear is created by the material energy (maya). The Supreme Personality of Godhead Himself explains (Bhagavad-gita 7.14): 10 "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it."* 11 "Therefore with unalloyed (ekaya) devotion one should worship the Lord. In the word 'Guru-devatatma' the word 'devata' means 'master', and 'atma' means 'dearmost'. In this way the spiritual master should be seen. That is the meaning." This verse is spoken by Sri Kavi to the king of Videha.
Bhakti · Sanskrit §2 · English §2
Source[२] किं च - एवं स्व-चित्ते स्वत एव सिद्ध आत्मा प्रियोऽर्थो भगवान् अनन्तः । तं निर्वृतो नियतार्थो भजेत संसार-हेतूपरमश् च यत्र ॥ [भ्प् २.२.६] टीका च - तदा अनेन किं कर्तव्यं, हरिस् तु सेव्य इत्य् आह । एवं विरक्तः सन् तं भजेत । भजनीयत्वे हेतवः - स्वचित्ते स्वत एव सिद्धः । यत आत्मा अतएव प्रियः । प्रियस्य च सेवा सुखरूपैव । अर्थः सत्यः । न तु अनात्मवत् मिथ्या । भगवान् भजनीय-गुणश् च अनन्तश् च नित्यः । यत एवम्भूतस् तं भजेत । नियतार्थश् निश्चित-स्वरूपः । भगवद्-अनुभवानन्देन निर्वृतः सन्, इति स्वतः सुखात्मकत्वं दर्शितम् । किं यत्र यस्मिन् भजने सति संसार-हेतोर् अविद्याया उपरमो नाशो भवति इत्य् एषा । अत्र च-कारात् तत्- प्राप्तिर् ज्ञेया ॥ ॥२.२॥ श्री-शुकः ॥२॥
[2] kiṃ ca - evaṃ sva-citte svata eva siddha ātmā priyo'rtho bhagavān anantaḥ | taṃ nirvṛto niyatārtho bhajeta saṃsāra-hetūparamaś ca yatra || [BhP 2.2.6] ṭīkā ca - tadā anena kiṃ kartavyaṃ, haris tu sevya ity āha | evaṃ viraktaḥ san taṃ bhajeta | bhajanīyatve hetavaḥ - svacitte svata eva siddhaḥ | yata ātmā ataeva priyaḥ | priyasya ca sevā sukharūpaiva | arthaḥ satyaḥ | na tu anātmavat mithyā | bhagavān bhajanīya-guṇaś ca anantaś ca nityaḥ | yata evambhūtas taṃ bhajeta | niyatārthaś niścita-svarūpaḥ | bhagavad-anubhavānandena nirvṛtaḥ san, iti svataḥ sukhātmakatvaṃ darśitam | kiṃ yatra yasmin bhajane sati saṃsāra-hetor avidyāyā uparamo nāśo bhavati ity eṣā | atra ca-kārāt tat- prāptir jñeyā || ||2.2|| śrī-śukaḥ ||2||
English translation
English witness · section(s) 2
Anuccheda 2
1 Furthermore, Srimad-Bhagavatam (2.2.6) explains: "Thus being fixed, one must render service unto the Supersoul situated in one's own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life, and by worshipping Him one can end the cause of the conditioned state of existence."* 2 Sridhara Svami comments: "What, then, should be done? Lord Hari should be served. Here with word 'evam' (thus) means 'being renounced'. In that way one should serve the Lord (tam bhajeta). The reasons why He should be worshipped follow: 1. He is situated in one's heart by His omnipotency (sva-citte svata eva siddhah). 2. He is the Supersoul (atma), 3. He is very dear (priyah), 4. Devotional service to Him, the dear one, is full of happiness, 5. He is the ultimate reality (arthah), 6. He is not false, as that which is not atma is, 7. He is the Lord, whose transcendental qualities are worshipable (bhagavan), and 8. He is eternal (anantah). Because He is like this, one should worship Him (tam bhajeta). "'Niyatarthah' means 'the ultimate goal of life'. Because by seeing him one becomes full of bliss, He is called 'nirvrtah' (bliss). As a result of performing devotional service, His blissful form is revealed. Furthermore, when (yatra) there is devotional service, then the ignorance that is the cause of the conditioned state of existence (samsara-hetoh) is destroyed (uparamah)." From the word "ca" here that attainment should be understood. Srila Sukadeva Gosvami speaks this verse.
Bhakti · Sanskrit §3 · English §3
Source[३] तत्र यद्यपि श्रवण-मननादिकं ज्ञान-साधनम् अपि तत्-साम्मुख्यम् एव । ब्रह्माकारस्यानुभव-हेतुत्वात्, अतएव तत्-परम्परोपयोगित्वात् साङ्ख्याष्टाङ्गयोग-कर्माण्य् अपि तत्-साम्मुख्यान्य् एव । तथा तेषां कथञ्चिद् भक्तित्वम् अपि जायते । कर्मणस् तद्-आज्ञा-पालन-रूपत्वेन तद्- अर्पितत्वादिना च करणात् । ज्ञानादीनां चान्यत्रानासक्ति-हेतुत्वादि-द्वारा भक्ति-सचिवतया विधानात् तथापि पूर्वं भक्त्या भजेतेत्य् अनेन कर्म- ज्ञानादिकं नादृतं किन्तु साक्षाद्-भक्त्या श्रवण-कीर्तनादि-लक्षणयैव भजेत इत्य् उक्तम् । तथैव सहेतुकं श्री-सूतोपदेशोपक्रमत एव दृश्यते । यथाह द्वाविंशत्या - स वै इत्य्-आदिना अतो वै कवय इत्य् अन्तेन ग्रन्थेन - स वै पुंसां परो धर्मो यतो भक्तिर् अधोक्षजे । अहैतुक्य् अप्रतिहता ययात्मा सुप्रसीदति ॥३॥ [भ्प् १.२.६] यत् खलु महा-पुराणारम्भे पृष्टं सर्व-शास्त्र-सारम् ऐकान्तिकं श्रेयो ब्रूहीति तत्रोत्तरं स वै इत्य्-आदि । यतो धर्माद् अधोक्षजे भक्तिस् तत्-कथा- श्रवणादिषु रुचिर् भवति । धर्मः स्वनुष्ठित इत्य्-आदौ [भ्प् १.२.८] व्यतिरेकेण दर्श्यैष्यमाणत्वात् । स वै स एव स्वनुष्ठितस्य धर्मस्य संसिद्धिर् हरि-तोषणम् इति [भ्प् १.२.१३] वक्ष्यमाण-रीत्या तत्-सन्तोषार्थम् एव कृतो धर्मः परः सर्वतः श्रेष्ठः न निवृत्ति-मात्र-लक्षणोऽपि, वैमुख्याविशेषात् । तथा च श्री-नारद-वाक्यम् - नैष्कर्म्यम् अप्य् अच्युत- भाव-वर्जितम् इत्य्-आदौ कुतः पुनः शश्वद् अभद्रम् ईश्वरे न चार्पितं कर्म यद् अप्य् अकारणम् इति [भ्प् १.५.१२] । अतो वक्ष्यते अतः पुम्भिर् इत्य् [भ्प् १.२.१३] आदि । ततः स एवैकान्तिकं श्रेयः इत्य् अर्थः । अनेन भक्तेस् तादृश- धर्मतोऽपि अतिरिक्तत्वम् । तस्याः भक्तेः स्वरूप-गुणम् आह, स्वत एव सुख-रूपत्वाद् अहैतुकी फलान्तरानुसन्धान-रहिता । अप्रतिहता तद्-उपरि- सुखद-पदार्थान्तराभावात् केनापि व्यवधातुम् अशक्या च । जातायां च तस्यां रुचि-लक्षणायां भक्त्या तयैव श्रवणादि-लक्षणो भकि-योगः प्रवर्तितः स्यात् ।
[3] tatra yadyapi śravaṇa-mananādikaṃ jñāna-sādhanam api tat-sāmmukhyam eva | brahmākārasyānubhava-hetutvāt, ataeva tat-paramparopayogitvāt sāṅkhyāṣṭāṅgayoga-karmāṇy api tat-sāmmukhyāny eva | tathā teṣāṃ kathañcid bhaktitvam api jāyate | karmaṇas tad-ājñā-pālana-rūpatvena tad- arpitatvādinā ca karaṇāt | jñānādīnāṃ cānyatrānāsakti-hetutvādi-dvārā bhakti-sacivatayā vidhānāt tathāpi pūrvaṃ bhaktyā bhajetety anena karma- jñānādikaṃ nādṛtaṃ kintu sākṣād-bhaktyā śravaṇa-kīrtanādi-lakṣaṇayaiva bhajeta ity uktam | tathaiva sahetukaṃ śrī-sūtopadeśopakramata eva dṛśyate | yathāha dvāviṃśatyā - sa vai ity-ādinā ato vai kavaya ity antena granthena - sa vai puṃsāṃ paro dharmo yato bhaktir adhokṣaje | ahaituky apratihatā yayātmā suprasīdati ||3|| [BhP 1.2.6] yat khalu mahā-purāṇārambhe pṛṣṭaṃ sarva-śāstra-sāram aikāntikaṃ śreyo brūhīti tatrottaraṃ sa vai ity-ādi | yato dharmād adhokṣaje bhaktis tat-kathā- śravaṇādiṣu rucir bhavati | dharmaḥ svanuṣṭhita ity-ādau [BhP 1.2.8] vyatirekeṇa darśyaiṣyamāṇatvāt | sa vai sa eva svanuṣṭhitasya dharmasya saṃsiddhir hari-toṣaṇam iti [BhP 1.2.13] vakṣyamāṇa-rītyā tat-santoṣārtham eva kṛto dharmaḥ paraḥ sarvataḥ śreṣṭhaḥ na nivṛtti-mātra-lakṣaṇo'pi, vaimukhyāviśeṣāt | tathā ca śrī-nārada-vākyam - naiṣkarmyam apy acyuta- bhāva-varjitam ity-ādau kutaḥ punaḥ śaśvad abhadram īśvare na cārpitaṃ karma yad apy akāraṇam iti [BhP 1.5.12] | ato vakṣyate ataḥ pumbhir ity [BhP 1.2.13] ādi | tataḥ sa evaikāntikaṃ śreyaḥ ity arthaḥ | anena bhaktes tādṛśa- dharmato'pi atiriktatvam | tasyāḥ bhakteḥ svarūpa-guṇam āha, svata eva sukha-rūpatvād ahaitukī phalāntarānusandhāna-rahitā | apratihatā tad-upari- sukhada-padārthāntarābhāvāt kenāpi vyavadhātum aśakyā ca | jātāyāṃ ca tasyāṃ ruci-lakṣaṇāyāṃ bhaktyā tayaiva śravaṇādi-lakṣaṇo bhaki-yogaḥ pravartitaḥ syāt |
English translation
English witness · section(s) 3
Anuccheda 3
1 Although the spiritual activities of jnana-yoga, which begin with hearing and meditation make one favourable towards the Supreme because they give one direct perception of His Brahman feature, and although sankhya-yoga, astanga-yoga, and karma-yoga also, each in its own way, make one also favourable towards the Supreme, and although they do instil, to a certain extent, some devotion for the Lord, karma-yoga by having one follow the Lord's orders and make offerings to the Lord, and jnana-yoga by having one, among other things, become detached from everything but the Lord, and although these kinds of yoga are therefore the friends of devotional service, still the previous verses quoted from Srimad-Bhagavatam (11.2.37 and 2.2.6) which explain "One should worship the Lord by engaging in devotional service", do not consider them very important. These verses say that one should worship the Lord by directly engaging in devotional service, which has many activities beginning with hearing and chanting of the Lord's glories. This, along with an explanation of the reasons why, is seen in the beginning of Sri Suta Gosvami teachings, found in Srimad-Bhagavatam beginning with 1.2.6 and ending with 1.2.22. There it is said (Srimad-Bhagavatam 1.2.6): 2 "The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self."* 3 In the beginning of the great Srimad-Bhagavatam Purana (1.1.11) the question was asked: "What is the essence of all scriptures? Please explain it." That question is addressed in Srimad-Bhagavatam 1.2.6 (which was quoted in the previous text). There the word "yatah" means "by that occupation", and "adhoksaje bhaktih" means "attraction for the activities (of devotional service), which begin with hearing narrations about the Lord" because a little later the opposite (of that attraction) will be shown in these words (Srimad Bhagavatam 1.2.8): "The occupational activities a man performs according to his own position are only so much useless labour if they do not provoke attraction for hearing the message of the Personality of Godhead."* In Srimad-Bhagavatam 1.2.6. (quoted in the previous text) the words "sa vai" mean "certainly that". The "that" mentioned here means "the best of all occupational duties, which means that which is done of the satisfaction of the Lord." This is so because it will be said (Srimad Bhagavatam 1.2.13): "It is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead."* Because it is not averse to, or apart from the Personality of Godhead, devotional service is not merely renunciation. This is explained by Narada Muni in these words (Srimad-Bhagavatam 1.5.12): "Knowledge of self-realisation, even though freed from all material affinity, does not look well if devoid of the conception of the infallible (God). What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord?"* This will be described in Srimad-Bhagavatam 1.2.13. The meaning is that unalloyed devotional service is the best of spiritual paths. By this verse, therefore, it is said that devotional service is better than the activities of varnasrama-dharma. next he (Suta Gosvami) describes the nature of devotional service. He says that because devotional service is naturally and spontaneously blissful, it is unmotivated (ahaituki), which means it is devoid of the search for any result other than the service itself, and it is uninterrupted (apratihata), which means because it does not find either happiness or distress in anything other than devotional service, therefore it cannot be stopped by anything. When devotional service is characterised by attraction (ruci) to (the Lord), then devotional service in practice (sadhana-bhakti), which begins with hearing (about the Lord), has begun.
Bhakti · Sanskrit §4–6 · English §4
Source[४] ततश् च यस्यास्ति भक्तिर् भगवत्य् अकिञ्चना सर्वैर् गुणैस् तत्र समासते सुराः [भ्प् ५.१८.१२] इत्य्-आद्य्-अनुसारेण भगवत्-स्वरूपादि-ज्ञानं ततोऽन्यत्र वैराग्यं च तद्-अनुगाम्येव स्याद् इत्य् आह -- वासुदेवे भगवति भक्ति-योगः प्रयोजितः । जनयत्य् आशु वैराग्यं ज्ञानं च यद् अहैतुकम् ॥ [भ्प् १.२.७] अहैतुकं शुष्क-तर्काद्य्-अगोचरम् औपनिषदं ज्ञानम् आशु ईषत्-श्रवण- मात्रेण जनयतीत्य् अर्थः । व्यतिरेकेणाह - धर्मः स्वनुष्ठितः पुंसां विष्वक्सेन-कथासु यः । नोत्पादयेद् यदि रतिं श्रम एव हि केवलम् ॥ [भ्प् १.२.८] वासुदेवालम्बनाभावेन यदि तत्-कथासु तल्-लीला-वर्णनेषु रतिं रुचिं नोत्पादयेत् तदा श्रमः स्यान् न तु फलम् । कथा-रुचेः सर्वत्रैवाद्यत्वात् श्रेष्ठत्वाच् च सैवोक्ता । तद्-उपलक्षणत्वेन भजनान्तर-रुचिर् अप्य् उपदिष्ठा । एव-शब्देन प्रवृत्ति-लक्षण-कर्म-फलस्य स्वर्गादेः क्षयिष्णुत्वं, हि-शब्देन तत्रैव च तद् यथेह कर्म-जितो लोकः क्षीयते [छा ८.१.६] इति सोपपत्तिक-श्रुति-प्रमाणत्वम् । केवल-शब्देन निवृत्ति-मात्र- लक्षण-धर्म-फलस्यासाध्यत्वं, सिद्धस्यापि नश्वरत्वम् । तत्रापि तेनैव हि-शब्देन यस्य देवे परा भक्तिर् [श्वेत् ६.२३] इत्य्-आदि, श्रेयः-सृतिं भक्तिम् उदस्य ते विभो क्लिश्यन्ति ये केवल-बोध-लब्धये इत्य्-आदि [भ्प् १०.१४.४], आरुह्य कृच्छ्रेण परं पदं ततः पतन्त्य् अधोऽनादृत-युष्मद्- अङ्घ्रयः [भ्प् १०.२.३२] इत्य्-आदि वचन-प्रमाणत्वं च सूचितम् । श्लोक- द्वयेन भकिर् निरपेक्षा, ज्ञान-वैराग्ये तु तत्-सापेक्षे इति लभ्यते । तद् एवं भक्ति-फलत्वेनैव धर्मस्य साफल्यम् उक्तम् । [५-६] तत्र यद् अन्ये मन्यन्ते धर्मस्यार्थः फलं, तस्य कामस् तस्य चेन्द्रिय- प्रीत्स् तत्-प्रीतेश् च पुनर् अपि धर्मादि-परम्परेति तच् चान्यथैवेत्य् आह द्वाभ्यां -- धर्मस्य ह्य् आपवर्ग्यस्य नार्थोऽर्थायोपकल्पते । नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृतः ॥ कामस्य नेन्द्रिय-प्रीतिर् लाभो जीवेत यावता । जीवस्य तत्त्व-जिज्ञासा नार्थो यश् चेह कर्मभिः ॥ [भ्प् १.२.९-१०] आपवर्गस्य -- यथा-वर्ण-विधान अपवर्गश् च भवति । योऽसौ भगवति सर्वात्मन्य् अनात्म्येऽनिरुक्तेऽनिलयने परमात्मनि वासुदेवेऽनन्य-निमित्त- भक्ति-योग-लक्षणो नाना-गति-निमित्ताविद्या-ग्रन्थि-बन्धन-द्वारेण यदा हि महा-पुरुष-पुरुष-प्रसङ्ग इति [भ्प् ५.१९.१९-२०] पञ्चम-स्कन्ध- गद्यानुसारेण अपवर्गो भक्ति-योगः । तथा च स्कान्दे रेवा-खण्डे - निश्चला त्वयि भक्तिर् या सैव मुक्तिर् जनार्दन । मुक्ता एव हि भक्तास् ते तव विष्णो यतो हरे ॥ इति । अत उक्त-रीत्या भक्ति-सम्पादकस्येत्य् अर्थः । अर्थाय फलत्वाय । तथार्थस्याप्य् एवम्भूत-धर्माव्यभिचारिणः कामो लाभाय फलत्वाय न हि स्मृतस् तत्त्व-विद्भिः । कामस्य विषय-भोगस्येन्द्रिय-प्रीति-लाभः फलं न भवति किन्तु यावता जीवेत तावान् एव कामस्य लाभः । तादृश- जीवन-पर्यन्त एव कामः सेव्य इत्य् अर्थः । जीवस्य जीवनस्य च पुनर् धर्मानुष्ठान-द्वारा कर्मभिर् य इह प्रसिद्धः स्वर्गादिः सोऽर्थो न भवति, किन्तु तत्त्व-जिज्ञासैवेति । तद् एवं तत्त्व-ज्ञानं यस्या भक्तेर् अवान्तर-फलम् उक्तं सैव परमं फलम् इति भावः ।
[4] tataś ca yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [BhP 5.18.12] ity-ādy-anusāreṇa bhagavat-svarūpādi-jñānaṃ tato'nyatra vairāgyaṃ ca tad-anugāmyeva syād ity āha -- vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ | janayaty āśu vairāgyaṃ jñānaṃ ca yad ahaitukam || [BhP 1.2.7] ahaitukaṃ śuṣka-tarkādy-agocaram aupaniṣadaṃ jñānam āśu īṣat-śravaṇa- mātreṇa janayatīty arthaḥ | vyatirekeṇāha - dharmaḥ svanuṣṭhitaḥ puṃsāṃ viṣvaksena-kathāsu yaḥ | notpādayed yadi ratiṃ śrama eva hi kevalam || [BhP 1.2.8] vāsudevālambanābhāvena yadi tat-kathāsu tal-līlā-varṇaneṣu ratiṃ ruciṃ notpādayet tadā śramaḥ syān na tu phalam | kathā-ruceḥ sarvatraivādyatvāt śreṣṭhatvāc ca saivoktā | tad-upalakṣaṇatvena bhajanāntara-rucir apy upadiṣṭhā | eva-śabdena pravṛtti-lakṣaṇa-karma-phalasya svargādeḥ kṣayiṣṇutvaṃ, hi-śabdena tatraiva ca tad yatheha karma-jito lokaḥ kṣīyate [Chā 8.1.6] iti sopapattika-śruti-pramāṇatvam | kevala-śabdena nivṛtti-mātra- lakṣaṇa-dharma-phalasyāsādhyatvaṃ, siddhasyāpi naśvaratvam | tatrāpi tenaiva hi-śabdena yasya deve parā bhaktir [Śvet 6.23] ity-ādi, śreyaḥ-sṛtiṃ bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye ity-ādi [BhP 10.14.4], āruhya kṛcchreṇa paraṃ padaṃ tataḥ patanty adho'nādṛta-yuṣmad- aṅghrayaḥ [BhP 10.2.32] ity-ādi vacana-pramāṇatvaṃ ca sūcitam | śloka- dvayena bhakir nirapekṣā, jñāna-vairāgye tu tat-sāpekṣe iti labhyate | tad evaṃ bhakti-phalatvenaiva dharmasya sāphalyam uktam | [5-6] tatra yad anye manyante dharmasyārthaḥ phalaṃ, tasya kāmas tasya cendriya- prīts tat-prīteś ca punar api dharmādi-parampareti tac cānyathaivety āha dvābhyāṃ -- dharmasya hy āpavargyasya nārtho'rthāyopakalpate | nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ || kāmasya nendriya-prītir lābho jīveta yāvatā | jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ || [BhP 1.2.9-10] āpavargasya -- yathā-varṇa-vidhāna apavargaś ca bhavati | yo'sau bhagavati sarvātmany anātmye'nirukte'nilayane paramātmani vāsudeve'nanya-nimitta- bhakti-yoga-lakṣaṇo nānā-gati-nimittāvidyā-granthi-bandhana-dvāreṇa yadā hi mahā-puruṣa-puruṣa-prasaṅga iti [BhP 5.19.19-20] pañcama-skandha- gadyānusāreṇa apavargo bhakti-yogaḥ | tathā ca skānde revā-khaṇḍe - niścalā tvayi bhaktir yā saiva muktir janārdana | muktā eva hi bhaktās te tava viṣṇo yato hare || iti | ata ukta-rītyā bhakti-sampādakasyety arthaḥ | arthāya phalatvāya | tathārthasyāpy evambhūta-dharmāvyabhicāriṇaḥ kāmo lābhāya phalatvāya na hi smṛtas tattva-vidbhiḥ | kāmasya viṣaya-bhogasyendriya-prīti-lābhaḥ phalaṃ na bhavati kintu yāvatā jīveta tāvān eva kāmasya lābhaḥ | tādṛśa- jīvana-paryanta eva kāmaḥ sevya ity arthaḥ | jīvasya jīvanasya ca punar dharmānuṣṭhāna-dvārā karmabhir ya iha prasiddhaḥ svargādiḥ so'rtho na bhavati, kintu tattva-jijñāsaiveti | tad evaṃ tattva-jñānaṃ yasyā bhakter avāntara-phalam uktaṃ saiva paramaṃ phalam iti bhāvaḥ |
English translation
English witness · section(s) 4
Anuccheda 4
1 Srimad-Bhagavatam (5.18.12) explains: "All the demigods and their exalted qualities, such as religion, knowledge, and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva."* Therefore knowledge of the Lord's form and qualities naturally brings renunciation of everything else. This is described (in Srimad Bhagavatam 1.2.7): 2 "By rendering devotional service unto the Personality of Godhead, Sri Krsna, one immediately acquires causeless knowledge and detachment from the world."* 3 This verse means that simply by briefly hearing about Krsna (asu) devotional service creates (janayati) the knowledge revealed in the Upanisads (jnanam), which is beyond the sphere of those methods that begin with dry logic (ahaitukam).
Bhakti · Sanskrit §7 · English §5
Source[७] किं तत्त्वम् इत्य् अपेक्षायां पद्यम् एकं तूदाहृतम् -- वदन्ति तत् तत्त्व-विदस् तत्त्वं यज् ज्ञानम् अद्वयम् । ब्रह्मेति परमात्मेति भगवान् इति शब्द्यते ॥ [भ्प् १.२.११] इति । अद्वयम् इति तस्याखण्डत्वं निर्दिश्यान्यस्य तद्-अनन्यत्व-विवक्षया तच्- छक्तित्वम् एवाङ्गीकरोति । तत्र शक्ति-वर्ग-लक्षण-तद्-धर्मातिरिक्तं केवलं ज्ञानं ब्रह्मेति शब्द्यते । अन्तर्यामित्वमय-माया-शक्ति-प्रचुर- चिच्-छक्त्य्-अंश-विशिष्टं परमात्मेति । परिपूर्ण-सर्व-शक्ति-विशिष्टं भगवान् इति । विवृतं चैतत् प्राक्तन-सन्दर्भ-त्रयेण । तच् च त्रिधाविर्भाव-युक्तम् एव तत्त्वं भक्त्यैव साक्षात् क्रियत इत्य् आह -- तच् छ्रद्दधाना मुनयो ज्ञान-वैराग्य-युक्तया । पश्यन्त्य् आत्मनि चात्मानं भक्त्या श्रुत-गृहीतया ॥ [भ्प् १.२.१२] भक्त्या तत्-कथा-रुचेर् एव परावस्था-रूपया प्रेम-लक्षणया तत् पूर्वोक्त-तत्त्वम् आत्मनि शुद्धे चेतसि पश्यन्ति च । ज्ञान-मात्रस्य का वार्ता । साक्षाद् अपि कुर्वन्तीत्य् अर्थः । कीदृशं तद्-आत्मानम् । स्वरूपाख्य- जीवाख्य-माया-शक्तीनाम् आश्रयम् । ज्ञान-वैराग्य-युक्तया ज्ञानं च वैराग्यं च, ताभ्यां युक्तया स्वात्मजाभ्यां ताभ्यां सेवितया । अतएव ते मुनयः पृथक् च विशिष्टं च स्वेच्छया पश्यन्तीत्य् आयाति । तद् एवं श्रुत- गृहीतया मुनयः श्रद्दधाना इति पद-त्रयेण तस्या एव भक्तेर् दौर्लभ्यं दर्शितम् । सद्-गुरोः सकाशाद् वेदान्ताद्य्-अखिल-शास्त्रार्थ- विचार-श्रवण-द्वारा यदि स्वावश्यक-परम-कर्तव्यत्वेन ज्ञायते । पुनश् च -- भगवान् ब्रह्म कार्त्स्न्येन त्रिर् अन्वीक्ष्य मनीषया तद् अध्यवस्यत् कूट-स्थो रतिर् आत्मन् यतो भवेत् ॥ [भ्प् २.२.३४] इतिवद् यदि विपरीत-भावनात्याजकौ मनन-योग्यता-मननाभिनिवेशौ स्यातां, ततः ^च्रद्दधानैश् च सा भक्तिर् उपासना-द्वारा लभ्यते इति ।
[7] kiṃ tattvam ity apekṣāyāṃ padyam ekaṃ tūdāhṛtam -- vadanti tat tattva-vidas tattvaṃ yaj jñānam advayam | brahmeti paramātmeti bhagavān iti śabdyate || [BhP 1.2.11] iti | advayam iti tasyākhaṇḍatvaṃ nirdiśyānyasya tad-ananyatva-vivakṣayā tac- chaktitvam evāṅgīkaroti | tatra śakti-varga-lakṣaṇa-tad-dharmātiriktaṃ kevalaṃ jñānaṃ brahmeti śabdyate | antaryāmitvamaya-māyā-śakti-pracura- cic-chakty-aṃśa-viśiṣṭaṃ paramātmeti | paripūrṇa-sarva-śakti-viśiṣṭaṃ bhagavān iti | vivṛtaṃ caitat prāktana-sandarbha-trayeṇa | tac ca tridhāvirbhāva-yuktam eva tattvaṃ bhaktyaiva sākṣāt kriyata ity āha -- tac chraddadhānā munayo jñāna-vairāgya-yuktayā | paśyanty ātmani cātmānaṃ bhaktyā śruta-gṛhītayā || [BhP 1.2.12] bhaktyā tat-kathā-rucer eva parāvasthā-rūpayā prema-lakṣaṇayā tat pūrvokta-tattvam ātmani śuddhe cetasi paśyanti ca | jñāna-mātrasya kā vārtā | sākṣād api kurvantīty arthaḥ | kīdṛśaṃ tad-ātmānam | svarūpākhya- jīvākhya-māyā-śaktīnām āśrayam | jñāna-vairāgya-yuktayā jñānaṃ ca vairāgyaṃ ca, tābhyāṃ yuktayā svātmajābhyāṃ tābhyāṃ sevitayā | ataeva te munayaḥ pṛthak ca viśiṣṭaṃ ca svecchayā paśyantīty āyāti | tad evaṃ śruta- gṛhītayā munayaḥ śraddadhānā iti pada-trayeṇa tasyā eva bhakter daurlabhyaṃ darśitam | sad-guroḥ sakāśād vedāntādy-akhila-śāstrārtha- vicāra-śravaṇa-dvārā yadi svāvaśyaka-parama-kartavyatvena jñāyate | punaś ca -- bhagavān brahma kārtsnyena trir anvīkṣya manīṣayā tad adhyavasyat kūṭa-stho ratir ātman yato bhavet || [BhP 2.2.34] itivad yadi viparīta-bhāvanātyājakau manana-yogyatā-mananābhiniveśau syātāṃ, tataḥ ^craddadhānaiś ca sā bhaktir upāsanā-dvārā labhyate iti |
English translation
English witness · section(s) 5
Anuccheda 5
1 The result of the absence of devotional service is described in these words (Srimad-Bhagavatam 1.2.8): "The occupational activities a man performs according to his own position are only so much useless labour if they do not provoke attraction for the message of the Personality of Godhead."* 2 If (yadi) one does not please Lord Vasudeva, then there will not be (na utpadayet) attraction (ratim) to the descriptions of the Lord's various transcendental pastimes. Then the only result will be useless labour (sramh). This is said because of the great superiority and supreme importance of attraction to hearing about the Lord. Here also is hinted a description of attraction to devotional service. The word "eva" here means that the fruits of material labour are temporary. The word "hi" here is explained in Chandogya Upanisad (81.16), "The residence in a heavenly material planet that is attained by materially pious work is temporary and will end." The word "kevalam" is defined in Amara-kosa, "Kevalam means conclusion". The conclusion here is that the eternal benefit cannot be attained by either mere pious renunciation or by speculative knowledge. Even when these are perfected they bring only a temporary benefit. This is hinted here by the word "hi" and it is also confirmed by Svetasvatara Upanisad (6.23): "Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."* It is again confirmed in Srimad-Bhagavatam (1.5.12): "Knowledge of self-realisation, even though free from all material affinity, does not look well if devoid of a conception of the infallible (God). What, then is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord."* It is again confirmed in Srimad-Bhagavatam (10.14.4): "My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavours are like beating a husk that is already devoid of rice. One's labour becomes fruitless."* It is again confirmed in Srimad-Bhagavatam (10.2.32): "O lotus-eyed Lord, although non-devotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet."* 3 These two verses show that devotional service does not depend on anything else. Indeed, speculative knowledge and dry renunciation depend on devotional service. Therefore it is the presence of devotional service that makes other spiritual practices successful.
Bhakti · Sanskrit §8 · English §6–7
Source[८] अतः श्रुतिर् अपि तद्-अर्थम् आगृह्णाति । आत्मा वारे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्य इति [बृहदु २.४.४.६] इति । अत्र निदिध्यासनम् उपासनम् । दर्शनं साक्षात्कार उच्यते । सा चैवं दुर्लभा भक्तिः हरि- तोषणे प्रयुक्तात् स्वाभाविक-धर्माद् अपि लभ्यते इति । तस्माद् धरि- तोषणम् एव तस्य परम-फलम् इत्य् आह - [पगे ६] अतः पुम्भिर् द्विज-श्रेष्ठा वर्णाश्रम-विभागशः । स्वनुष्ठितस्य धर्मस्य संसिद्धिर् हरि-तोषणम् ॥ [भ्प् १.२.१३] स्वनुष्ठितस्य बहु-प्रयत्नेनाच्छिद्रम् उपार्जितस्य इति तुच्छे स्वर्गादि-फले तत्-प्रयोगोऽतीवायुक्त इति भावः । यद्य् एवं श्री-हरि-सन्तोषकस्यापि धर्मस्य फलं श्रवणादिरुचि-लक्षणा भक्तिर् एव तत्-प्रवर्तिताया भक्तेश् चानुगता ज्ञान-वैराग्यादि-गुणा इत्य् आयातं तदा साक्षाच्-छ्रवणादि-रूपा भक्तिर् एव कर्तव्या ।
[8] ataḥ śrutir api tad-artham āgṛhṇāti | ātmā vāre draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavya iti [BṛhadU 2.4.4.6] iti | atra nididhyāsanam upāsanam | darśanaṃ sākṣātkāra ucyate | sā caivaṃ durlabhā bhaktiḥ hari- toṣaṇe prayuktāt svābhāvika-dharmād api labhyate iti | tasmād dhari- toṣaṇam eva tasya parama-phalam ity āha - [page 6] ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ | svanuṣṭhitasya dharmasya saṃsiddhir hari-toṣaṇam || [BhP 1.2.13] svanuṣṭhitasya bahu-prayatnenācchidram upārjitasya iti tucche svargādi-phale tat-prayogo'tīvāyukta iti bhāvaḥ | yady evaṃ śrī-hari-santoṣakasyāpi dharmasya phalaṃ śravaṇādiruci-lakṣaṇā bhaktir eva tat-pravartitāyā bhakteś cānugatā jñāna-vairāgyādi-guṇā ity āyātaṃ tadā sākṣāc-chravaṇādi-rūpā bhaktir eva kartavyā |
English translation
English witness · section(s) 6–7
Anuccheda 6
1 Some think the result of performing religious rituals or occupational duties is the attainment of economic development , and the result of economic development is sense gratification, and because one attains sense gratification in this way, one is inclined to perform religious rituals and occupational duties, in that way starting again the cycle of activities beginning with religious rituals and occupational duties. That (the truth) is other than this is explained in the following two verses (Srimad-Bhagavatam 1.2.9-10): 2 "All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification."* 3 "Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works."* 4 Liberation is described in Srimad-Bhagavatam 5.19.19-20: "If one's position is ascertained by a bona-fide spiritual master and one is properly trained to engage in the service of Lord Visnu according to the four social divisions (brahmana, ksatriya, vaisya, and sudra) and the four spiritual divisions (brahmacari, grhastha, vanaprastha, and sannyasa), one's life becomes perfect. After many, many births, when the results of one's pious activities mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which bound him because of varied fruitive activities. As a result of associating with devotees, one gradually renders service to Lord Vasudeva, who is transcendental, free from attachment to the material world, beyond the mind and words, and independent of everything else. That bhakti-yoga, devotional service to Lord Vasudeva, is the real path of liberation."* According to this prose passage of the Fifth Canto devotional service is the real path of liberation. This is also explained in the following words of the Skanda Purana, Reva-khanda: 5 "O Lord Janardana, unwavering devotional service to You is the same as liberation. O Lord Visnu, O Lord Hari, Your devotees are already liberated." 6 These passages describe devotional service. Srila Sridhara Svami comments (on Srimad Bhagavatam 1.2.9-10 in texts 2 and 3): "The word 'artha' here means 'for material gain', and 'nopakalpate' means 'is not meant'. Therefore, the regular performance of occupational duties is not (na hi) meant for material gain (kamo labhaya). This is described (smrtah) by the sages who know the truth. The fruits of work are not meant for material pleasures (kamasya indriya-pritir labhah). Rather, as long as one lives (yavata jiveta) one should desire (kamasya labhah) only a healthy life, or self-preservation (jivasya). One should not use the performance of occupational duties (karmabhih ya iha) in one's life (jivasya) as a means to attain material goals, such as attaining Svargaloka. Rather, they should be used for inquiry about the Absolute Truth (tattva-jijnasa)." In this way (Srila Sridhara Svami) explains that knowledge of the Absolute Truth is only a by-product of devotional service. The main result of devotional service is devotional service itself. What is the Absolute Truth? That is explained in the following verse (Srimad-Bhagavatam 1.2.11): 7 "Learned transcendentalists who know the Absolute Truth call this non dual substance Brahman, Paramatma or Bhagavan."* 8 By using the word "advayam", which here means "not divided into parts", and by thus intending that (these three aspects of the Supreme) are not different from each other, the nature of the Lord as the master of potencies is accepted. The potency of the knowledge of oneness, which is beyond the nature of the other potencies, is related to the Brahman feature (brahma sabdyate). The material maya potency and the cit potency of transcendental knowledge are related to the Supersoul (paramatma). The best of all perfect potencies is related to the Supreme Personality of Godhead (bhagavan). This has been explained in the previous three sandarbhas.
Anuccheda 7
1 That the three-fold Absolute Truth is directly realised by devotional service is explained in the following words (Srimad Bhagavatam 1.2.12): 2 "The seriously inquisitive student or sage, well equipped with knowledge and detachment, realises that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti."* 3 This verse means, "With the great spiritual love (bhaktya) born from attraction to hearing about the Lord, they see (pasyanti) in their pure hearts (atmani) the Absolute Truth (tat), which was described in the previous (quote from Srimad-bhagavatam)." What is the importance of knowledge (in comparison to this?) They directly see (the Lord). That is the meaning. What is the Lord like? He is described with the word "atmanam", which means "the shelter of the potencies names svarupa (internal), jiva (individual living entities), and maya (material illusion)." "jnana-vairagya-yuktaya' means 'by devotional service, which is served by the knowledge and renunciation it has itself created." The sages (munayah), according their own individual desires, directly see (pasyanti) the Lord. The words "sruta-grhitaya" (by hearing from the Vedanta-sruti), "munayah" (the sages), and "sraddadhanah" (seriously inquisitive) reveal that devotional service is rare and difficult to attain. If one hears from a bona fide spiritual master the conclusions of the all Vedic scriptures, which begin with Vedanta sutra, he will understand that one absolutely must render devotional service to the Lord. This is described in the following words (Srimad-Bhagavatam 2.2.34): 4 "The great personality Brahma, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for Supreme Personality of Godhead Sri Krsna is the highest perfection of religion."* 5 If he renounces what is opposed to devotional service, and instead engages in meditation on the Lord and becomes attached to the Lord, then, by worshipping the Lord, a faithful person will attain devotional service. This is confirmed in the Sruti-sastra, which explains (Brhad-aranyaka Upanisad 4.5.6.): "The Supreme Personality of Godhead should be seen, heard of, meditated on, and worshipped." Here the word "nididhyasitavyah" means "worshipped". That the Lord should be seen means that He will directly appear before one's vision.
Bhakti · Sanskrit §9 · English §8
Source[९] किं तत् तद्-आग्रहेणेत्य् आह -- तस्माद् एकेन मनसा भगवान् सात्वतां पतिः । श्रोतव्यः कीर्तितव्यश् च ध्येयः पूज्यश् च नित्यदा ॥ [भ्प् १.२.१४] एकेन कर्माद्याग्रह-शून्येन । श्रवणम् अत्र नाम-गुणादीनां तथा कीर्तनं च ।
[9] kiṃ tat tad-āgraheṇety āha -- tasmād ekena manasā bhagavān sātvatāṃ patiḥ | śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā || [BhP 1.2.14] ekena karmādyāgraha-śūnyena | śravaṇam atra nāma-guṇādīnāṃ tathā kīrtanaṃ ca |
English translation
English witness · section(s) 8
Anuccheda 8
1 By performing one's own occupational duties for the pleasure of Lord Hari, one attains this rare and difficult to attain devotional service. Therefore the ultimate result of performing one's occupational duties is being able to please Lord Hari. This is described in the following words (Srimad-Bhagavatam 1.2.13): 2 "O best among the twice-born, it is therefore concluded that the highest perfect one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead."* 3 The word "svanusthitasya" here means that great efforts to attain insignificant material goals, such as the attainment of Svargaloka, should not be done. That is the meaning.
Bhakti · Sanskrit §10 · English §9
Source[१०] तत्रैवान्तिम-भूमिका-पर्यन्तां सुगमां शैलीं वक्तुं धर्मादि-कष्ट- निरपेक्षेण युक्ति-मात्रेण तत्-प्रथम-भूमिकां श्री-हरि-कथा-रुचिम् उत्पादयन् तस्य गुणं स्मारयति - यद्-अनुध्यासिना युक्ताः कर्म-ग्रन्थि-निबन्धनम् । छिन्दन्ति कोविदास् तस्य को न कुर्यात् कथा-रतिम् ॥ [भ्प् १.२.१५] कोविदा विवेकिनो युवताः संयत-चित्ता यस्य हरेर् अनुध्या अनुध्यानं चिन्तन-मात्रम् एवासिः खड्गस् तेन ग्रन्थिं नाना-देहेष्व् अहङ्कारं निबध्नाति यत्-तत्-कर्म छिन्दन्ति । तस्यैवम्भूतस्य परम-दुःखाद् उद्वर्तुः कथायां रतिं को नु कुर्यात् ।
[10] tatraivāntima-bhūmikā-paryantāṃ sugamāṃ śailīṃ vaktuṃ dharmādi-kaṣṭa- nirapekṣeṇa yukti-mātreṇa tat-prathama-bhūmikāṃ śrī-hari-kathā-rucim utpādayan tasya guṇaṃ smārayati - yad-anudhyāsinā yuktāḥ karma-granthi-nibandhanam | chindanti kovidās tasya ko na kuryāt kathā-ratim || [BhP 1.2.15] kovidā vivekino yuvatāḥ saṃyata-cittā yasya harer anudhyā anudhyānaṃ cintana-mātram evāsiḥ khaḍgas tena granthiṃ nānā-deheṣv ahaṅkāraṃ nibadhnāti yat-tat-karma chindanti | tasyaivambhūtasya parama-duḥkhād udvartuḥ kathāyāṃ ratiṃ ko nu kuryāt |
English translation
English witness · section(s) 9
Anuccheda 9
1 If in this way the performance of occupational duties to please Lord Hari brings as its result devotional service, where one is attracted to the devotional activities that begin with hearing about the Lord, then mere knowledge, renunciation and other similar activities are subordinate to devotional service, and it is devotional service, which begins with hearing about the Lord, that should be performed. What is the use of performing these other (non-devotional) activities? All this is described in the following words (Srimad-Bhagavatam 1.2.14): 2 "Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees."* 3 Here "ekena" means "without those activities that begin with fruitive work." Instead one should hear about the Lord's names, qualities, and other features, and one should also glorify them.
Bhakti · Sanskrit §11 · English §10
Source[११] नन्व् एवम् अपि तस्य कथा-रुचिर् मन्द-भाग्यानां न जायत इत्य् आशङ्क्य तत्रोपायान् वदन् ताम् आरभ्य नैष्ठिक-भक्ति-पर्यन्तां भक्तिम् उपदिशति पञ्चभिः । शुश्रूषोः श्रद्दधानस्य वासुदेव-कथा-रुचिः । स्यान् महत्-सेवया विप्राः पुण्य-तीर्थ-निषेवणात् ॥ [भ्प् १.२.१६] भुवि पुरु-पुण्य-तीर्थ-सदनान्य् ऋषयो विमदाः इत्य्-आद्य्-अनुसारेण [भ्प् १०.८७.३५] प्रायस् तत्र महत्-सङ्गो भवतीति तदीय-टीकानुमत्या च पुण्य- तीर्थ-निषेवणाद् धेतोर् लब्धा यदृच्छया या महत्-सेवा तया वासुदेव- कथा-रुचिः स्यात् । कार्यान्तरेणापि तीर्थे भ्रमतो महतां प्रायस् तत्र भ्रमतां तिष्ठतां वा दर्शन-स्पर्शन-सम्भाषणादि-लक्षणा सेवा स्वत एव सम्पद्यते । तत्-प्रभावेण च तदीयाचरणे श्रद्धा भवति । तदीय- स्वाभाविक-परस्पर-भगवत्-कथायां किम् एते सङ्कथयन्ति तत् शृणोमीति तच्-इच्छा जायते । तच्-छ्रवणेन च तस्यां रुचिर् जायते इति । तथा च महद्भ्य एव श्रुता झटिति कार्य-करीति भावः । तथा च कपिल-देव- वाक्यम् -- सतां प्रसङ्गान् मम वीर्य-संविदो भवन्ति हृत्-कर्ण- रसायनाः कथाः [भ्प् ३.२५.२२] इत्य्-आदि ।
[11] nanv evam api tasya kathā-rucir manda-bhāgyānāṃ na jāyata ity āśaṅkya tatropāyān vadan tām ārabhya naiṣṭhika-bhakti-paryantāṃ bhaktim upadiśati pañcabhiḥ | śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ | syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt || [BhP 1.2.16] bhuvi puru-puṇya-tīrtha-sadanāny ṛṣayo vimadāḥ ity-ādy-anusāreṇa [BhP 10.87.35] prāyas tatra mahat-saṅgo bhavatīti tadīya-ṭīkānumatyā ca puṇya- tīrtha-niṣevaṇād dhetor labdhā yadṛcchayā yā mahat-sevā tayā vāsudeva- kathā-ruciḥ syāt | kāryāntareṇāpi tīrthe bhramato mahatāṃ prāyas tatra bhramatāṃ tiṣṭhatāṃ vā darśana-sparśana-sambhāṣaṇādi-lakṣaṇā sevā svata eva sampadyate | tat-prabhāveṇa ca tadīyācaraṇe śraddhā bhavati | tadīya- svābhāvika-paraspara-bhagavat-kathāyāṃ kim ete saṅkathayanti tat śṛṇomīti tac-icchā jāyate | tac-chravaṇena ca tasyāṃ rucir jāyate iti | tathā ca mahadbhya eva śrutā jhaṭiti kārya-karīti bhāvaḥ | tathā ca kapila-deva- vākyam -- satāṃ prasaṅgān mama vīrya-saṃvido bhavanti hṛt-karṇa- rasāyanāḥ kathāḥ [BhP 3.25.22] ity-ādi |
English translation
English witness · section(s) 10
Anuccheda 10
1 To describe devotional service, which from its first to its last stage is easy to perform, and which even in its first stage creates attraction for hearing the topics of Lord Hari and is free of the many troubles inherent in fruitive pious work or other activities, Srimad-Bhagavatam (1.2.15) explains: 2 "With sword in hand, intelligent men cut through the binding knots of reactionary work (karma) by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?"* 3 Here the word "kovidah" means "intelligent", "yuktah" means "with a controlled mind", "anudhya" means "remembering Lord Hari", and "asi" means "sword". With that sword one cuts (chindanti) the knots (granthim) of reactionary word (karma), which are the false ego that binds one in various material bodies. Who (kah) will (kuryat) not (na) pay attention (ratim) to the message (kathayam) of the Lord who thus frees one from great sufferings?
Bhakti · Sanskrit §12 · English §11
Source[१२] ततश् च, शृण्वतां स्व-कथाः कृष्णः पुण्य-श्रवण-कीर्तनः । हृद्य् अन्तःस्थो ह्य् अभद्राणि विधुनोति सुहृत्-सताम् ॥ [भ्प् १.२.१७] कथा-द्वारा अन्तःस्थो भावना-पदवीं गतः सन् हरिर् अभद्राणि वासनाः । [पगे ७]
[12] tataś ca, śṛṇvatāṃ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ | hṛdy antaḥstho hy abhadrāṇi vidhunoti suhṛt-satām || [BhP 1.2.17] kathā-dvārā antaḥstho bhāvanā-padavīṃ gataḥ san harir abhadrāṇi vāsanāḥ | [page 7]
English translation
English witness · section(s) 11
Anuccheda 11
1 "Is it not so that the unfortunate mass of people will not be attracted to hear the Lord's message?" Fearing that someone would raise this objection, in the next five verses (1.2.16-20) (the speaker of Srimad-Bhagavatam) says that devotional service, even up in its highest stage of unalloyed devotion, is easy to perform. The first of these verses (Srimad-Bhagavatam 1.2.16) is given here: 2 "O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vasudeva."* 3 Srimad-Bhagavatam 10.87.35 explains: "Sages free from pride live on this earth by frequenting the sacred pilgrimage sites and those places where the Supreme Lord displayed His pastimes. Because such devotees keep You lotus feet within their hearts, the water that washes their feet destroys all sins. Anyone who even once turns his mind toward You, the ever-blissful soul of all existence, no longer dedicates himself to serving family life at home, which simply robs a man of his good qualities."*** Srila Sridhara Svami comments on this verse: "The most important feature of this verse is the description of association with great devotees." Taking into consideration this verse and comment, the verse quoted in Text 2 (1.2.16) should be understood to mean: "By serving those devotees who are completely freed from all vice (punya-tirtha-nisevanat), great service (mahat-seva) is done. By such service, one gains affinity for hearing the messages of Vasudeva (vasudeva-katha-rucih syat)." This verse also means that by seeing, touching, conversing with, and in other ways serving the great souls who travel to or permanently reside in the holy places of pilgrimage, one develops faith in the great souls. One then thinks, "Why do they talk among themselves about the topics of the Supreme Personality of Godhead? I should also hear about those topics." In this way the desire to hear about the Lord is born, and by hearing about Him one becomes attracted to Him. By hearing in this way from the great souls one at once attains the real goal of life. This is described by Lord Kapiladeva (Srimad Bhagavatam 3.25.25): "In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin."*