Bhakti · Sanskrit §13 · English §12
Source[१३] ततश् च, नष्ट-प्रायेष्व् अभद्रेषु नित्यं भागवत-सेवया । भगवत्य् उत्तम-श्लोके भक्तिर् भवति नैष्ठिकी ॥ [भ्प् १.२.१८] नष्ट-प्रायेषु न तज्-ज्ञानम् इव सम्यङ्-नष्टेष्व् एवेति भक्तेर् निरर्गल- स्वभावत्वम् उक्तम् । भागवतानां भागवत-शास्त्रस्य वा सेवया भक्तिर् अनुध्यान-रूपा नैष्ठिकी सन्तता एव भवति ।
[13] tataś ca, naṣṭa-prāyeṣv abhadreṣu nityaṃ bhāgavata-sevayā | bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī || [BhP 1.2.18] naṣṭa-prāyeṣu na taj-jñānam iva samyaṅ-naṣṭeṣv eveti bhakter nirargala- svabhāvatvam uktam | bhāgavatānāṃ bhāgavata-śāstrasya vā sevayā bhaktir anudhyāna-rūpā naiṣṭhikī santatā eva bhavati |
English translation
English witness · section(s) 12
Anuccheda 12
1 Srimad Bhagavatam (1.2.17) explains: "Sri Krsna, the Personality of Godhead, who is the Paramatma (Supersoul) in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted."* 2 This verse means that when one hears about Him the Lord enters the heart (antah-sthah). He enters by walking there on the path of (the devotee's) meditation on Him. The inauspicious things (abhadrani) in the heart (hrdi) are material desires.
Bhakti · Sanskrit §14 · English §13–14
Source[१४] तदैव त्रि-भुवन-विभव-हेतवेऽप्य् अकुण्ठ-स्मृतिर् [भ्प् ११.२.५३] इत्य्-आद्य्- उक्त-रीत्या सर्व-वासना-नाशात् चित्तं शुद्ध-सत्त्वम् अग्रं सत् भगवत्- तत्त्व-साक्षात्कार-योग्यं भवतीत्य् आह -- तदा रजस्-तमो-भावाः काम-लोभादयश् च ये । चेत एतैर् अनाविद्धं स्थितं सत्त्वे प्रसीदति ॥ [भ्प् १.२.१९] रजस् तमश् च ये च तत्-प्रभावा भावाः कामादय एतैर् इत्य् अन्वयः ।
[14] tadaiva tri-bhuvana-vibhava-hetave'py akuṇṭha-smṛtir [BhP 11.2.53] ity-ādy- ukta-rītyā sarva-vāsanā-nāśāt cittaṃ śuddha-sattvam agraṃ sat bhagavat- tattva-sākṣātkāra-yogyaṃ bhavatīty āha -- tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye | ceta etair anāviddhaṃ sthitaṃ sattve prasīdati || [BhP 1.2.19] rajas tamaś ca ye ca tat-prabhāvā bhāvāḥ kāmādaya etair ity anvayaḥ |
English translation
English witness · section(s) 13–14
Anuccheda 13
1 Then Srimad-Bhagavatam (1.2.17) explains: "By regular attendance in classes on the Bhagavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact."* 2 The words "nasta-prayesu" mean "almost completely destroyed". They are not destroyed in this way by mere cultivation of impersonal knowledge. In this way the limitless power of devotional service is described. The word "Bhagavata" here means either "the devotees of the Lord" or "the scripture Srimad-Bhagavatam". By serving (sevaya) them one attains eternal (naisthiki) devotional service (bhaktih) where one meditates on the Lord.
Anuccheda 14
1 Srimad Bhagavatam (11.2.53) explains: "The lotus feet of the Supreme Personality of Godhead are sought even by the greatest of demigods, such as Brahma and Siva, who have all accepted the Supreme Personality of Godhead as their life and soul. A pure devotee of the Lord can never forget those lotus feet in any circumstances. He will not give up his shelter at the lotus feet of the Lord for a single moment-indeed, not for half a moment-even in exchange for the benediction of ruling and enjoying the opulence of the entire universe. Such a devotee of the Lord is to be considered the best of the Vaisnavas."*** This verse explains that when all material desires are destroyed the heart becomes plunged into pure goodness. At that time the heart is qualified to receive the direct appearance of the Lord. This is described in Srimad Bhagavatam 1.2.19: 2 "As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy."* 3 The word "bhavah" here means that passion and ignorance arethe causes of lust and the other vices. The word "etaih" refers to them. That is the meaning here.
Bhakti · Sanskrit §15 · English §15
Source[१५] एवं प्रसन्न-मनसो भगवद्-भक्ति-योगतः । भगवत्-तत्त्व-विज्ञानं मुक्त-सङ्गस्य जायते ॥ [भ्प् १.२.२०] एवं पूर्वोक्त-प्रकारेण प्रसन्न-मनसस् ततो मुक्त-सङ्गस्य त्यक्त- कामादि-वासनस्य भक्ति-योगतः पुनर् अपि क्रियमाणात् तस्माद् विज्ञानं साक्षात्कारो मनसि बहिर् वा भावनां विनैवानुभवो यः स जायते ।
[15] evaṃ prasanna-manaso bhagavad-bhakti-yogataḥ | bhagavat-tattva-vijñānaṃ mukta-saṅgasya jāyate || [BhP 1.2.20] evaṃ pūrvokta-prakāreṇa prasanna-manasas tato mukta-saṅgasya tyakta- kāmādi-vāsanasya bhakti-yogataḥ punar api kriyamāṇāt tasmād vijñānaṃ sākṣātkāro manasi bahir vā bhāvanāṃ vinaivānubhavo yaḥ sa jāyate |
English translation
English witness · section(s) 15
Anuccheda 15
1 Then Srimad-Bhagavatam (1.2.20) explains: Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association."* 2 This verse means, "As was previously described (evam) by engaging in devotional service one becomes enlivened (prasanna-manasah) and liberated from association (mukta-sangasya) with lust and other vices. In that way is manifested (jayate) positive knowledge (jnanam), where the Lord appears in the heart, or, without the process of meditation, appears outside the heart."
Bhakti · Sanskrit §16 · English §16
Source[१६] तस्य च परमानन्दैक-रूपत्वेन स्वतः-फल-रूपस्य साक्षात्- कारस्यानुषङ्गिकं फलम् आह -- भिद्यते हृदय-ग्रन्थिश् छिद्यन्ते सर्व-संशयाः । क्षीयन्ते चास्य कर्माणि दृष्ट एवात्मनीश्वरे ॥ [भ्प् १.२.२१] हृदय-ग्रन्थि-रूपोऽहङ्कारः । सर्व-संशयाश् छिद्य्नते इति श्रवण- मननादि-प्रधानानाम् अपि तस्मिन् दृष्ट एव सर्वे संशयाः समाप्यन्ते इत्य् अर्थः । तत्र श्रवणेन तावज्-ज्ञेय-गतासम्भावनाश् छिद्यन्ते इति । मननेन तद्-गत-विपरीत-भावनाः । साक्षात्कारेण त्वात्मयोग्यतागतासम्भावना-विपरीत-भावने इति ज्ञेयम् । क्षीयन्ते तद्- इच्छा-मात्रेण तद्-आभासः किञ्चिद् एव तेष्व् अवशिष्यत इत्य् अर्थः ।
[16] tasya ca paramānandaika-rūpatvena svataḥ-phala-rūpasya sākṣāt- kārasyānuṣaṅgikaṃ phalam āha -- bhidyate hṛdaya-granthiś chidyante sarva-saṃśayāḥ | kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare || [BhP 1.2.21] hṛdaya-granthi-rūpo'haṅkāraḥ | sarva-saṃśayāś chidynate iti śravaṇa- mananādi-pradhānānām api tasmin dṛṣṭa eva sarve saṃśayāḥ samāpyante ity arthaḥ | tatra śravaṇena tāvaj-jñeya-gatāsambhāvanāś chidyante iti | mananena tad-gata-viparīta-bhāvanāḥ | sākṣātkāreṇa tvātmayogyatāgatāsambhāvanā-viparīta-bhāvane iti jñeyam | kṣīyante tad- icchā-mātreṇa tad-ābhāsaḥ kiñcid eva teṣv avaśiṣyata ity arthaḥ |
English translation
English witness · section(s) 16
Anuccheda 16
1 Then Srimad-Bhagavatam (1.2.21) describes the result obtained when the independent and supremely blissful Lord directly appears: 2 "Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master."* 3 Here the phrase "knot in the heart" (hrdaya-granthi) refers to the material misidentification of false ego. The words "all misgivings are cut to pieces" (sarva-samsayah chidyante) mean that by engaging in the devotional activities that begin with hearing and chanting the Lord is directly seen. At that time all doubts are destroyed. By hearing about the Lord all theories that oppose devotional service are cut to pieces and by meditating on the Lord all meditations that oppose devotional service (are cut to pieces). When the Lord personally appears (the devotee's personal) disqualifications (are also cut to pieces). The word "ksiyante" means "completely destroyed". Simply by the Lord's wish not the slightest trace of these things remains.
Bhakti · Sanskrit §17 · English §17
Source[१७] अत्र प्रकरणार्थे सद्-आचारं दर्शयन्न् उपसंहरति । अतो वै कवयो नित्यं भक्तिं परमया मुदा । वासुदेवे भगवति कुर्वन्त्य् आत्म-प्रसादनीम् ॥ [भ्प् १.२.२२] आत्म-प्रसादनीं मनसः शोधनीम् । न केवलम् एतावद्-गुणत्वं तस्याः । किं च परमया मुदेति कर्मानुष्ठानवन् न साधन-काले साध्य-काले वा भक्त्य्-अनुष्ठानं दुःख-रूपं प्रत्युत सुख-रूपम् एवेत्य् अर्थः । अतएव नित्यं साधक-दशायां सिद्ध-दशायां च तावत् कुर्वन्तीत्य् उक्तम् ॥ ॥१.२॥ श्री-सूतः ॥ ३-१७ ॥
[17] atra prakaraṇārthe sad-ācāraṃ darśayann upasaṃharati | ato vai kavayo nityaṃ bhaktiṃ paramayā mudā | vāsudeve bhagavati kurvanty ātma-prasādanīm || [BhP 1.2.22] ātma-prasādanīṃ manasaḥ śodhanīm | na kevalam etāvad-guṇatvaṃ tasyāḥ | kiṃ ca paramayā mudeti karmānuṣṭhānavan na sādhana-kāle sādhya-kāle vā bhakty-anuṣṭhānaṃ duḥkha-rūpaṃ pratyuta sukha-rūpam evety arthaḥ | ataeva nityaṃ sādhaka-daśāyāṃ siddha-daśāyāṃ ca tāvat kurvantīty uktam || ||1.2|| śrī-sūtaḥ || 3-17 ||
English translation
English witness · section(s) 17
Anuccheda 17
1 Revealing the devotees' activities, Srimad-Bhagavatam (1.2.22) concludes this topic in these words: 2 "Certainly therefore since time immemorial, all transcendentalists have been rendering devotional service to Lord Krsna, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self."* 3 Here the word "atma-prasadanim" means "purification of the heart". That, however, is not the only feature of devotional service. This verse explains that devotional service is performed with great delight (paramaya muda). Materialistic activities bring only suffering. When they are performed they bring suffering and when one attains the results they offer again there is only suffering. Devotional service, on the contrary, brings only happiness. When one is aspiring for advancement in devotional service there is happiness and when one become perfect in devotional service there is only happiness. These verses from Srimad-Bhagavatam were spoken by Sri Suta Gosvami.
Bhakti · Sanskrit §18 · English §18
Source[१८] तद् एवं कर्म-ज्ञान-वैराग्य-यत्न-परित्यागेन भगवद्-भक्तिर् एव कर्तव्येति मतम् । कर्म-विशेष-रूपं देवतान्तर-भजनम् अपि न कर्तव्यम् इत्य् आह सप्तभिः । तत्रान्येषां का वार्ता । सत्य् अपि श्री-भगवत (पगे ८) एव गुणावतारत्वे श्री-विष्णुवत् साक्षात्-पर-ब्रह्मत्वाभावात् सत्त्व-मात्रोपकारकत्वाभावाच् च प्रत्युत रजस्-तमो-बृंहणत्वाच् च ब्रह्म-शिवाव् अपि श्रेयोऽर्थिभिर् नोपास्याव् इत्य् अत्र द्वौ श्लोकौ परमात्म- सन्दर्भे एवोदाहृतौ -- सत्त्वं रजस् तम इति प्रकृतेर् गुणास् तैर् युक्तः परम-पुरुष एक इहास्य धत्ते । स्थित्य्-आदये हरि-विरिञ्चि-हरेति संज्ञाः श्रेयांसि तत्र खलु सत्त्व-तनोर् नॄणां स्युः ॥ [भ्प् १.२.२३] पार्थिवाद् दारुणो धूमस् तस्माद् अग्निस् त्रयीमयः । तमसस् तु रजस् तस्मात् सत्त्वं यद् ब्रह्म-दर्शनम् ॥ [भ्प् १.२.२४] इति । सत्त्व-तनोः सत्त्व-शक्तेः । त्रयीमयस् त्रय्य् उक्त-कर्म-प्रचुरः । दारुस्थानीयं तमः । धूम-स्थानीयं रजः । अग्नि-स्थानीयं सत्त्वं । त्रय्य् उक्त-कर्म-स्थानीयं ब्रह्म । ततश् च त्रय्य्-उक्त-कर्म यथाग्नाव् एव साक्षात् प्रवर्तते नान्ययोस् तद्वत् पर-ब्रह्म-भूतो भगवान् अपि सत्त्व एवेत्य् अर्थः । देवतान्तर-परित्यागेनापि भगवद्-भक्तौ सद्-आचारं प्रमाणयति -- भेजिरे मुनयोऽथाग्रे भगवन्तम् अधोक्षजम् । सत्त्वं विशुद्धं क्षेमाय कल्पन्ते येऽनु तान् इह ॥ [भ्प् १.२.२५] अथ अतो हेतोः । अग्रे पुरा । सत्त्वं विशुद्धं विशुद्ध-सत्त्वात्मक-मूर्तिं भगवन्तम् । प्रकृत-सत्त्वातीतत्वं च तस्य विवृतं भगवत्-सन्दर्भे । अतो ये ताम् अनुवर्तन्ते त इह संसारे क्षेमाय कल्पन्ते ।
[18] tad evaṃ karma-jñāna-vairāgya-yatna-parityāgena bhagavad-bhaktir eva kartavyeti matam | karma-viśeṣa-rūpaṃ devatāntara-bhajanam api na kartavyam ity āha saptabhiḥ | tatrānyeṣāṃ kā vārtā | saty api śrī-bhagavata (page 8) eva guṇāvatāratve śrī-viṣṇuvat sākṣāt-para-brahmatvābhāvāt sattva-mātropakārakatvābhāvāc ca pratyuta rajas-tamo-bṛṃhaṇatvāc ca brahma-śivāv api śreyo'rthibhir nopāsyāv ity atra dvau ślokau paramātma- sandarbhe evodāhṛtau -- sattvaṃ rajas tama iti prakṛter guṇās tair yuktaḥ parama-puruṣa eka ihāsya dhatte | sthity-ādaye hari-viriñci-hareti saṃjñāḥ śreyāṃsi tatra khalu sattva-tanor nṝṇāṃ syuḥ || [BhP 1.2.23] pārthivād dāruṇo dhūmas tasmād agnis trayīmayaḥ | tamasas tu rajas tasmāt sattvaṃ yad brahma-darśanam || [BhP 1.2.24] iti | sattva-tanoḥ sattva-śakteḥ | trayīmayas trayy ukta-karma-pracuraḥ | dārusthānīyaṃ tamaḥ | dhūma-sthānīyaṃ rajaḥ | agni-sthānīyaṃ sattvaṃ | trayy ukta-karma-sthānīyaṃ brahma | tataś ca trayy-ukta-karma yathāgnāv eva sākṣāt pravartate nānyayos tadvat para-brahma-bhūto bhagavān api sattva evety arthaḥ | devatāntara-parityāgenāpi bhagavad-bhaktau sad-ācāraṃ pramāṇayati -- bhejire munayo'thāgre bhagavantam adhokṣajam | sattvaṃ viśuddhaṃ kṣemāya kalpante ye'nu tān iha || [BhP 1.2.25] atha ato hetoḥ | agre purā | sattvaṃ viśuddhaṃ viśuddha-sattvātmaka-mūrtiṃ bhagavantam | prakṛta-sattvātītatvaṃ ca tasya vivṛtaṃ bhagavat-sandarbhe | ato ye tām anuvartante ta iha saṃsāre kṣemāya kalpante |
English translation
English witness · section(s) 18
Anuccheda 18
1 For these reasons one should abandon fruitive work, impersonal speculation, and dry renunciation and instead engage in devotional service to the Supreme Personality of Godhead. One should not do any work other than devotional service to the Lord. This will be described in the next seven verses (Srimad Bhagavatam 1.2.23-29 quoted in Anucchedas 18-21). What may be said of other works? Because they are not the Supreme Personality of Godhead, Lord Visnu, who appears as a guna-avatara, because they are not in relationship with the mode of goodness, which alone can help spiritual progress, and because they expand the influence of the modes of passion and ignorance, Brahma and Siva are not worshipped by they who aspire for what is actually beneficial. This is explained in the following two verses (Srimad-Bhagavatam 1.2.23-24) which were previously quoted in the Paramatma-sandarbha: 2 "The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahma, Visnu and Siva. Of these three, all human beings can derive ultimate benefit from Visnu, the form of the quality of goodness."* 3 "Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is till better, for by fire we can derive the benefits of superior knowledge (through Vedic sacrifices). Similarly, passion (rajas) is better than ignorance (tamas) but goodness (tattva) is best because by goodness one can come to realise the Absolute Truth."* 4 Here "sattva-tanoh" means "the potency of goodness", and "trayimayah" means :the many activities described in the three Vedas". The "wood" is the mode of ignorance, the "smoke" is the mode of passion, and the "fire" is the mode of goodness. The "three things" where these are described are the Vedas. Smoke is better than raw wood, and fire is better than smoke. Raw wood is not like fire. In raw wood the activities of the three Vedas are manifested only very slightly. In the same way passion is better than ignorance and goodness is better than passion. Ignorance is not like fire. In ignorance the activities of the three Vedas are manifested only very slightly. However, in fire the activities of the three Vedas are manifest directly. Only in goodness, and not in the two other modes of nature, is the Supreme Personality of Godhead directly manifested. That is the meaning. That the great souls abandon other deities and engage in devotional service to the Supreme Personality of Godhead is described in (Srimad Bhagavatam 1.2.25): 5 "Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshipped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world."* 6 Here the word "atha" means "for this reason". "Sattvam visuddham bhagavantam" means "the Supreme Personality of Godhead, who is the form of the mode of pure goodness." That is the Supreme Personality of Godhead is beyond material goodness has already been explained in Sri Bhagavat-sandarbha (Anuccheda 100). The words "ksemaya kalpante ye nu tan iha" mean "They worshipped Him to derive the ultimate benefit in this material world."
Bhakti · Sanskrit §19 · English §19–20
Source[१९] नन्व् अन्यान् भैरवादीन् देवान् अपि केचिद् भजन्तो दृश्यन्ते । सत्यं यतस् ते सकामाः । किन्तु मुमुक्षवोऽप्य् अन्यान् न भजन्ते । किम् उत तद्-भक्तियिक- पुरुषार्था इत्य् आह - मुमुक्षवो घोर-रूपान् हित्वा भूत-पतीन् अथ । नारायण-कलाः शान्ता भजन्ति ह्य् अनसूयवः ॥ [भ्प् १.२.२६] भूत-पतीन् इति पितृ-प्रजेशादीनाम् उपलक्षणम् । अनसूयवो देवतान्तर- निन्दकाः सन्तः ।
[19] nanv anyān bhairavādīn devān api kecid bhajanto dṛśyante | satyaṃ yatas te sakāmāḥ | kintu mumukṣavo'py anyān na bhajante | kim uta tad-bhaktiyika- puruṣārthā ity āha - mumukṣavo ghora-rūpān hitvā bhūta-patīn atha | nārāyaṇa-kalāḥ śāntā bhajanti hy anasūyavaḥ || [BhP 1.2.26] bhūta-patīn iti pitṛ-prajeśādīnām upalakṣaṇam | anasūyavo devatāntara- nindakāḥ santaḥ |
English translation
English witness · section(s) 19–20
Anuccheda 19
1 Here someone may object: "Is it not seen that many others worship other deities headed by Lord Siva?" I reply: That is true, but these are persons filled with material desires. They who desire liberation, what to speak of they whose only goal in life is devotional service to the Lord, do not worship anyone but the Supreme Personality of Godhead. This is described in the following words (Srimad Bhagavatam 1.2.26): 2 "Those who are serious about liberation are certainly non envious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Visnu and His plenary portions."* 3 Here the word "bhuta-patin" refers to the pitas, prajapatis and the other demigods like them. "Anasuyavah" means that the saintly devotees do not offend these other deities. Annucheda 20 1 Here someone may object: If by worshipping Lord Narayana one attains what is desirable, then why do these people worship other deities?" The following verse (Srimad Bhagavatam 1.2.27) explains: 2 "Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are incharge of cosmic activities, for they are urged by a desire to be materially benefitted with women, wealth, power and progeny."* 3 Here the word "sama-silah" means that these worshippers have the same nature as the pitas and other demigods, who are also under the influence of the modes of passion and ignorance. Because these worshippers have the same nature they worship these demigods.
Bhakti · Sanskrit §20 · English §21–22
Source[२०] ननु काम-लोभोऽपि लक्ष्मी-पति-भजने भवत्य् एव तर्हि कथम् अन्यांस् ते भजन्ते ? रजस्-तमः-प्रकृतयः सम-शीला भजन्ति वै । पितृ-भूत-प्रजेशादीन् श्रियैश्वर्य-प्रजेप्सवः ॥ [भ्प् १.२.२७] तत्राह, रजस्-तमः-प्रकृतित्वेनैव पित्रादिभिः समं शीलं येषां, सम- शीलत्वाद् एवं तद्-भजने प्रवृत्तिर् इत्य् अर्थः ।
[20] nanu kāma-lobho'pi lakṣmī-pati-bhajane bhavaty eva tarhi katham anyāṃs te bhajante ? rajas-tamaḥ-prakṛtayaḥ sama-śīlā bhajanti vai | pitṛ-bhūta-prajeśādīn śriyaiśvarya-prajepsavaḥ || [BhP 1.2.27] tatrāha, rajas-tamaḥ-prakṛtitvenaiva pitrādibhiḥ samaṃ śīlaṃ yeṣāṃ, sama- śīlatvād evaṃ tad-bhajane pravṛttir ity arthaḥ |
English translation
English witness · section(s) 21–22
Anuccheda 21
1 In this way it is said that Lord Visnu should be worshipped. That this is the conclusion of all Vedic scriptures is confirmed in the following two verses (Srimad Bhagavatam 1.2.28-29). 2 "In the revealed scriptures, the ultimate object of knowledge is Sri Krsna, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realising Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion (dharma) is rendering loving service unto Him. He is the supreme goal of life."* 3 Srila Sridhara Svami comments: "In this way Lord Vasudeva is the ultimate topic described by the Vedas. Fearing that someone may say, "Do not the Vedas describe various yajnas? this verse states that because all methods of worship are directed to Him, therefore the Vedic sacrifices are performed to please Him. Fearing that someone may say, "Do not the yoga-sastras describe only the yogic activities, beginning with sitting postures and breath-control?" this verse states that these activities are methods employed to attain Lord Vasudeva. Fearing that someone may say, "Do not the jnana-sastras describe transcendental knowledge?" this verse states that Lord Vasudeva is the highest transcendental knowledge. What was said of knowledge may also be said of austerities. Fearing that someone may say, "Do not the dharma-sastras describe pious activities beginning with charity and vows, activities by which one attains Svargaloka and other heavenly realms?" this verse states that these results are ultimately dependent on Lord Vasudeva. The word "gatih" (goal), which comes from the verb "gam" (to go), refers to the attainment of Svargaloka and the other heavenly planets. That goal is dependent on Lord Vasudeva because it is manifested from a tiny portion of His transcendental bliss. This verse explains that because Lord Vasudeva is the root from which everything has grown, everything is meant for Him. fearing that someone may say, "Is it not so that the Vedas are about many different things, such as sacrifices, yoga, pious deeds, and they are not about one thing only?" this verse explains that these things beginning with Vedic sacrifices are dependent on and meant for Lord Vasudeva." 4 Devotional service is the friend and guide of the things, beginning with yoga, mentioned here. That is the primary meaning here. The Vedas certainly describe pious fruitive actions (karma-kanda), but in some parts of the Vedas the superiority of devotional service is also seen. This is described in Svetasvatara Upanisad (6.23): 5 "Only to those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."*
Anuccheda 22
1 Now that he has shown that devotional service should be performed, (the author of Srimad-Bhagavatam) proves that it is the conclusion of all Vedic literatures. He begins his explanation with these words (Srimad-Bhagavatam 1.2.30): 2 "In the beginning of the material creation, that Absolute Personality of Godhead (Vasudeva), in His transcendental position, created the energies of cause and effect by His own internal energy."* 3 Srila Sridhara Svami comments: "Someone may object, Is it not so that all Vedic scriptures describe the activities that begin with nature's creation, entrance into, and control of the material universes? How can it be that the scriptures describe Lord Vasudeva? To answer this objection the author of Srimad Bhagavatam speaks these four (1.2.30-33) verses." 4 Here the word "idam" refers to the material world beginning with the mahat-tattva and reaching to the demigod Brahma. The activities that begin with (the Lord's) entrance into the material universe are seen in the verses following that quote (Srimad Bhagavatam 1.2.30). This verse was spoken by Sri Suta Gosvami to Sri Saunaka Rsi.
Bhakti · Sanskrit §21 · English §23
Source[२१] ततो वासुदेव एव भजनीय इत्य् उक्तम् । सर्व-शास्त्र-तात्पर्यं च तत्रैवेत्य् आह द्वाभ्याम् । वासुदेव-परा वेदा वासुदेव-परा मखाः । वासुदेव-परा योग वासुदेव-पराः क्रियाः ॥ वासुदेव-परं ज्ञानं वासुदेव-परं तपः । वासुदेव-परो धर्मो वासुदेव-परा गतिः ॥ [भ्प् १.२.२८-९] (पगे ९) टीका च - वासुदेव-परस् तात्पर्य-गोचरो येषां ते । ननु वेदा मख-परा दृश्यन्ते इत्य् आशङ्क्य तेऽपि तद्-आराधनार्थत्वात् तत्-परा एवेत्य् उक्तम् । योगा योग-शास्त्राणि । तेषाम् अप्य् आसन-प्राणायामादि-क्रिया-परत्वम् आशङ्क्य तासाम् अपि तत्-प्राप्त्य्-उपायत्वात् तत्-परत्वम् उक्तम् । ज्ञानं ज्ञान-शास्त्रम् । ननु तज्-ज्ञान-परम् एवेत्य् आशङ्क्य ज्ञानस्यापि तत्-परत्वम् उक्तम् । तपोऽत्र ज्ञानम् । धर्मो धर्म-शास्त्रं दान-व्रतादि-विषयम् । ननु तत्-स्वर्गादि-परम् इत्य् आशङ्क्य गम्यते इति गतिः स्वर्गादि-फलम् । सापि तदानन्दांश-रूपत्वात् तत्-परैवेत्य् उक्तम् । यद् वा वेदा इत्य् अनेनैव तन्- मूलत्वात् सर्व-शास्त्राणि वासुदेव-पराणीत्य् उक्तम् । ननु तेषां मख-योग-क्रियादि-नानार्थ-परत्वान् न तद्-एक-परत्वम् इत्य् आशङ्क्य मखादीनाम् अपि तत्-परत्वम् उक्तम् इति द्रष्टव्यम् इत्य् एषा । अत्र योगादीनां कथञ्चिद् भक्ति-सचिवत्वेनैव तत्-परत्वं मुख्यं द्रष्टव्यम् ।
[21] tato vāsudeva eva bhajanīya ity uktam | sarva-śāstra-tātparyaṃ ca tatraivety āha dvābhyām | vāsudeva-parā vedā vāsudeva-parā makhāḥ | vāsudeva-parā yoga vāsudeva-parāḥ kriyāḥ || vāsudeva-paraṃ jñānaṃ vāsudeva-paraṃ tapaḥ | vāsudeva-paro dharmo vāsudeva-parā gatiḥ || [BhP 1.2.28-9] (page 9) ṭīkā ca - vāsudeva-paras tātparya-gocaro yeṣāṃ te | nanu vedā makha-parā dṛśyante ity āśaṅkya te'pi tad-ārādhanārthatvāt tat-parā evety uktam | yogā yoga-śāstrāṇi | teṣām apy āsana-prāṇāyāmādi-kriyā-paratvam āśaṅkya tāsām api tat-prāpty-upāyatvāt tat-paratvam uktam | jñānaṃ jñāna-śāstram | nanu taj-jñāna-param evety āśaṅkya jñānasyāpi tat-paratvam uktam | tapo'tra jñānam | dharmo dharma-śāstraṃ dāna-vratādi-viṣayam | nanu tat-svargādi-param ity āśaṅkya gamyate iti gatiḥ svargādi-phalam | sāpi tadānandāṃśa-rūpatvāt tat-paraivety uktam | yad vā vedā ity anenaiva tan- mūlatvāt sarva-śāstrāṇi vāsudeva-parāṇīty uktam | nanu teṣāṃ makha-yoga-kriyādi-nānārtha-paratvān na tad-eka-paratvam ity āśaṅkya makhādīnām api tat-paratvam uktam iti draṣṭavyam ity eṣā | atra yogādīnāṃ kathañcid bhakti-sacivatvenaiva tat-paratvaṃ mukhyaṃ draṣṭavyam |
English translation
English witness · section(s) 23
Anuccheda 23
1 This is also described in the following verse in a conversation, the conversation that was to give birth to Srimad-Bhagavatam, between Sri Narada and Sri Vyasa, (Srimad-Bhagavatam 1.5.12): 2 "Knowledge of self-realisation, even though freed 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?"* 3 Srila Sridhara Svami comments: "The word 'naiskarmyam' means "Brahman-knowledge. which because of its oneness is free from fruitive actions'. 'Niranjanam', which is derived from the verb 'aj', means 'free from material designations'. This kind of knowledge, if devoid (varjitam) of love (bhava) for the infallible Lord (acyute) does not (alam na) look well (sobhate). In this way it is not possible to see the Lord. That is the meaning. Fruitive activities are always (sasvat), that is both when one is working to attain a goal and when the goal is attained, painful (abhadram). How can even non-fruitive actions, when not offered to the Lord, look well? This is so because such actions, due to being external and irrelevant, do not purify the self." 4 In this way transcendental knowledge and fruitive work, if devoid of devotional service, are both useless. (However, devotional service is not useless. Srila Narada Muni explains to Srila Vyasa, in Srimad Bhagavatam 1.5.15-17): "The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and in quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.* "The Supreme Lord is unlimited. Only a very expert personality, retired from the activities of material happiness, deserves to understand this knowledge of spiritual values. Therefore those who are not so well situated, due to material attachment, should be shown the ways of transcendental realisation, by Your goodness, through descriptions of the transcendental activities of the Supreme Lord."* 5 "One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a non devotee, though fully engaged in occupation duties, does not gain anything."* 6 Srila Sridhara Svami comments: "Considering what may happen when one, ignoring his regular and special material duties, engages only in devotional service to Lord Hari, (Narada) speaks this verse. "Here someone may object: 'If, after abandoning his material occupational duties, one becomes perfect in devotional service, and thus attains the goal of life and becomes successful, then for him there is no anxiety. But if one dies before he attains devotional perfection, or if one falls down from devotional service, then his abandonment of occupation duties is a mistake." "Fearing that someone might say this, (Narada Muni) says here that even if a devotee falls down from devotional service or dies (before he can attain perfection), still, because he has tasted the nectar of devotional service, there is no fear that he will be put into distress because he abandoned his material occupational duties. In this way (Narada) speaks this verse. The word 'va' (or) here is in the sense of a sceptical glance. He says, 'How can one who has tasted the nectar of devotional service attain an inauspicious situation in a low birth?' The meaning here is that such a situation will never happen. This will not happen because of the desire for devotional service in his heart. That is the meaning. But what will they who do not engage in devotional service gain from their performance of material occupational duties? The word 'abhajatam' here is in the possessive case because it indicates the relationship to another word." This verse was spoken by Sri Narada to Sri Vyasa.
Bhakti · Sanskrit §22 · English §24
Source[२२] वेदाश् च कर्म-काण्ड-परा एव ज्ञेयाः केषाञ्चित् साक्षाद्-भक्ति-परत्वम् अपि दृश्यत इति - यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ [श्वेतु ६.२३] इत्य्-आदेः । तद् एवं द्वात्रिंश्या तद्-भजनस्यैवाभिधेयत्वं दर्शयित्वा पूर्वोक्तं सर्व-शास्त्र-समन्वयम् एव स्थापयति - स एवेदं ससर्जाग्रे भगवान् आत्म-मायया । सद्-असद्-रूपया चासौ गुण-मय्य् अगुणो विभुः ॥ [भ्प् १.२.३०] टीका च - ननु जगत्-सर्ग-प्रवेश-नियमनादि-लीला-युक्ते वस्तुनि सर्व- शास्त्र-समन्वयो दृश्यते, कथं वासुदेव-परत्वं सर्वस्य । तत्राह स एवेति चतुर्भिर् इत्य् एषा । इदं महद्-आदि-विरिञ्चि-पर्यन्तम् । एवं प्रवेशादिकाप्य् उत्तर-श्लोकेषु द्रष्टव्या ॥ ॥१.२॥ श्री-सुतः श्री-शौनकम् ॥१९-२२॥
[22] vedāś ca karma-kāṇḍa-parā eva jñeyāḥ keṣāñcit sākṣād-bhakti-paratvam api dṛśyata iti - yasya deve parā bhaktiḥ yathā deve tathā gurau | tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ || [ŚvetU 6.23] ity-ādeḥ | tad evaṃ dvātriṃśyā tad-bhajanasyaivābhidheyatvaṃ darśayitvā pūrvoktaṃ sarva-śāstra-samanvayam eva sthāpayati - sa evedaṃ sasarjāgre bhagavān ātma-māyayā | sad-asad-rūpayā cāsau guṇa-mayy aguṇo vibhuḥ || [BhP 1.2.30] ṭīkā ca - nanu jagat-sarga-praveśa-niyamanādi-līlā-yukte vastuni sarva- śāstra-samanvayo dṛśyate, kathaṃ vāsudeva-paratvaṃ sarvasya | tatrāha sa eveti caturbhir ity eṣā | idaṃ mahad-ādi-viriñci-paryantam | evaṃ praveśādikāpy uttara-ślokeṣu draṣṭavyā || ||1.2|| śrī-sutaḥ śrī-śaunakam ||19-22||
English translation
English witness · section(s) 24
Anuccheda 24
1 The statement "Devotional service should be performed" is discussed in the conversation of Srila Sukadeva Gosvami and Maharaja Pariksit. (Srila Sukadeva Gosvami said, in Srimad-Bhagavatam 2.1.2): 2 "Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O emperor."* 3 The phrase "grhesu grha-medhinam" hints that the people described here are materialists far from spiritual life. The word "atma-tattvam" here means "the truth of the Supreme Personality of Godhead". This is so because of what will be explained in the next verse.