Bhakti · Sanskrit §51 · English §48
Source[५१] एतद् एव श्री-नारदेनापि स्फुटीकरिष्यते अन्वय-व्यतिरेकाभ्यां । यथाह - तज् जन्म तानि कर्माणि तद् आयुस् तन् मनो वचः । नॄणां येन हि विश्वात्मा सेव्यते हरिर् ईश्वरः ॥ किं जन्मभिस् त्रिभिर् वेह शौक्र-सावित्र-याज्ञिकैः । कर्मभिर् वा त्रयी-प्रोक्तैः पुंसोऽपि विबुधायुषा ॥ श्रुतेन तपसा वा किं वचोभिश् चित्त-वृत्तिभिः । बुद्ध्या वा किं निपुणया बलेनेन्द्रिय-राधसा ॥ किं वा योगेन साङ्ख्येन न्यास-स्वाध्याययोर् अपि । किं वा श्रेयोभिर् अन्यैश् च न यत्रात्म-प्रदो हरिः ॥ श्रेयसाम् अपि सर्वेषाम् आत्मा ह्य् अवधिर् अर्थतः । सर्वेषाम् अपि भूतानां हरिर् आत्मात्मदः प्रियः ॥ [भ्प् ४.३१.९-१३] शौक्रं शुक्र-सम्बन्धि जन्म विशुद्ध-माता-पितृभ्याम् उत्पत्तिः । सावित्रम् उपनयनेन । याज्ञिकं दीक्षया । इन्द्रिय-राधसा तत्-पाटवेन । अत्र साङ्ख्येन देहादि-व्यतिरिक्तात्म-ज्ञान-मात्रेणेति टीका । अथ श्रेयसाम् इत्य्-आदि-टीका च - नन्व् एषां नाना-फल-साधनानां हरि- सेवनाभाव-मात्रेण कुतो वैयर्थ्यम् । तत्राह, श्रेयसां फलानाम् आत्मैवावधिः पराकाष्ठा । अर्थतः परमार्थतः आत्मार्थत्वेनैवान्येषां प्रियत्वाद् इत्य् अर्थः । भवत्व् आत्मावधिः । हरेः किम् आयातम् । तत्राह सर्वेषाम् अपीति । आत्मदश् च अविद्यानिरासेन स्वरूपाभिव्यञ्जकः । ऐश्वरेणापि रूपेण बलि-प्रभृतिभ्य इव आत्मप्रदः । प्रियश् च परमानन्द-रूपत्वाद् इत्य् एषा । अत्र सर्वेषां भूतानां शुद्ध-जीवानाम् अपि आत्मा परमात्मेति ज्ञेयम् । रश्मि-स्थानीयानां जीवानां सूर्य-स्थानीयत्वात् तस्य । तद् उक्तम् -- तस्मात् प्रियतमः स्वात्मा सर्वेषाम् एव देहिनाम् । तद् अर्थम् एव सकलं जगच् चैतच् चराचरम् । कृष्णम् एनम् अवेहि त्वम् आत्मानम् अखिलात्मनाम् ॥ [भ्प् १०.१४.५४] इति । आत्मानौ जीव-तादात्म्यापन्न-ब्रह्मेश्वराख्यौ ददाति यथायथं स्फोरयति वशीकारयति च यः स आत्मद इति स्वाम्य्-अभिप्रायः ॥
[51] etad eva śrī-nāradenāpi sphuṭīkariṣyate anvaya-vyatirekābhyāṃ | yathāha - taj janma tāni karmāṇi tad āyus tan mano vacaḥ | nṝṇāṃ yena hi viśvātmā sevyate harir īśvaraḥ || kiṃ janmabhis tribhir veha śaukra-sāvitra-yājñikaiḥ | karmabhir vā trayī-proktaiḥ puṃso'pi vibudhāyuṣā || śrutena tapasā vā kiṃ vacobhiś citta-vṛttibhiḥ | buddhyā vā kiṃ nipuṇayā balenendriya-rādhasā || kiṃ vā yogena sāṅkhyena nyāsa-svādhyāyayor api | kiṃ vā śreyobhir anyaiś ca na yatrātma-prado hariḥ || śreyasām api sarveṣām ātmā hy avadhir arthataḥ | sarveṣām api bhūtānāṃ harir ātmātmadaḥ priyaḥ || [BhP 4.31.9-13] śaukraṃ śukra-sambandhi janma viśuddha-mātā-pitṛbhyām utpattiḥ | sāvitram upanayanena | yājñikaṃ dīkṣayā | indriya-rādhasā tat-pāṭavena | atra sāṅkhyena dehādi-vyatiriktātma-jñāna-mātreṇeti ṭīkā | atha śreyasām ity-ādi-ṭīkā ca - nanv eṣāṃ nānā-phala-sādhanānāṃ hari- sevanābhāva-mātreṇa kuto vaiyarthyam | tatrāha, śreyasāṃ phalānām ātmaivāvadhiḥ parākāṣṭhā | arthataḥ paramārthataḥ ātmārthatvenaivānyeṣāṃ priyatvād ity arthaḥ | bhavatv ātmāvadhiḥ | hareḥ kim āyātam | tatrāha sarveṣām apīti | ātmadaś ca avidyānirāsena svarūpābhivyañjakaḥ | aiśvareṇāpi rūpeṇa bali-prabhṛtibhya iva ātmapradaḥ | priyaś ca paramānanda-rūpatvād ity eṣā | atra sarveṣāṃ bhūtānāṃ śuddha-jīvānām api ātmā paramātmeti jñeyam | raśmi-sthānīyānāṃ jīvānāṃ sūrya-sthānīyatvāt tasya | tad uktam -- tasmāt priyatamaḥ svātmā sarveṣām eva dehinām | tad artham eva sakalaṃ jagac caitac carācaram | kṛṣṇam enam avehi tvam ātmānam akhilātmanām || [BhP 10.14.54] iti | ātmānau jīva-tādātmyāpanna-brahmeśvarākhyau dadāti yathāyathaṃ sphorayati vaśīkārayati ca yaḥ sa ātmada iti svāmy-abhiprāyaḥ ||
English translation
English witness · section(s) 48
Anuccheda 48
1 In the teaching of Sanatana Kumara, after he had already explained the path of philosophical knowledge (Srimad Bhagavatam 4.22.39-40): "The devotees who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the non devotees - the jnanis and yogis - although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krsna, the son of Vasudeva.* 2 "The ocean of nescience is very difficult to cross because it is infested with many dangerous sharks. Although those who are non-devotees undergo severe austerities and penances to cross that ocean, we recommend that you simply take shelter of the lotus feet of the Lord, which are like boats for crossing the ocean. Although the ocean is difficult to cross, by taking shelter of His lotus feet you will overcome all dangers."* 3 Srila Sridhara Svami comments (on Srimad Bhagavatam 4.22.37): "In Srimad Bhagavatam 4.22.37, the Lord said, 'Please try to understand (tam avehi) the truth I will teach you.' The Lord carefully gives that instruction in these two verses (Srimad Bhagavatam 4.22.39-40)." He then comments on Srimad Bhagavatam 4.22.39-40): "Here someone may object: Does not the Sruti-sastra (Taittiriya Upanisad 2.1.2) say, 'One who understands Brahman attains the Supreme?' How, then, is it possible that the jnanis and yogis cannot overcome the hard-knotted desires for fruitive activities? "To answer this objection, the Lord speaks the next verse (Srimad Bhagavatam 4.22.40). In that verse the word 'aplavesam' means 'They who have not taken shelter of the boat that is the Supreme Personality of Godhead to cross the ocean of nescience.' This verse says they find it very difficult to cross that ocean. By engaging in the difficult practices of yoga they hope to cross that ocean filled with sharks that are the six senses. One should take the boat (udupam) of the Lord's feet to cross that difficult to cross ocean (dustararnam). 4 Of these two paths (devotional service and impersonal speculation), which both have the same goal (to cross the ocean of nescience), the path of impersonal speculation is said to be very difficult to follow, whereas the path of devotional service of its own accord carries one to the destination. Here it is said that the impersonalists only desire to cross the ocean of nescience (titirsanti). They are not able actually to cross it. That is the meaning to be understood here. This verse was spoken by Sri Sanat-kumara to Sri Prthu.
Bhakti · Sanskrit §52 · English §49–50
Source[५२] किं च - यथा तरोर् मूल-निषेचनेन तृप्यन्ति तत्-स्कन्ध-भुजोपशाखाः । प्राणोपहाराच् च यथेन्द्रियाणां तथैव सर्वार्हणम् अच्युतेज्या ॥ [भ्प् ४.३१.१२] टीका च - किं च नाना-कर्मभिस् तत्-तद्-देवता-प्रीति-निमित्तान्य् अपि फलानि हरि-प्रीत्या भवन्ति । केवल-तत्-तद्-देवताराधनेन तु न किञ्चिद् इति सदृष्टान्तम् आह यथेत्य्-आदिना ॥ ॥ ४.३१ ॥ श्री-नारदः प्रचेतसः ॥५२॥
[52] kiṃ ca - yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ | prāṇopahārāc ca yathendriyāṇāṃ tathaiva sarvārhaṇam acyutejyā || [BhP 4.31.12] ṭīkā ca - kiṃ ca nānā-karmabhis tat-tad-devatā-prīti-nimittāny api phalāni hari-prītyā bhavanti | kevala-tat-tad-devatārādhanena tu na kiñcid iti sadṛṣṭāntam āha yathety-ādinā || || 4.31 || śrī-nāradaḥ pracetasaḥ ||52||
English translation
English witness · section(s) 49–50
Anuccheda 49
1 In this way (Sanat-kumara) instructed (King Prthu). Only wishing to prove the practical effectiveness of devotional service, King Prthu engaged in devotional activities. Srimad-Bhagavatam (4.23.9-10) explains: 2 "Thus the best amongst human beings, Maharaja Prthu, followed that path of spiritual advancement which was advised by Sanat-kumara. That is to say, he worshipped the Supreme Personality of Godhead, Krsna."* 3 "Maharaja Prthu thus engaged completely in devotional service, executing the rules and regulations strictly according to principles, twenty four hours daily. This his live and devotion unto the Supreme Personality of Godhead, Krsna, developed and became unflinching and fixed."* 4 Here the word "tenaiva" means "in this way". This verse was spoken by Sri Maitreya.
Anuccheda 50
1 In the song of Lord Siva (Srimad-Bhagavatam 4.24.69): "My dear sons of the King, just execute your occupational duty as kings with a pure heart. Just chant this prayer fixing your mind on the lotus feet of the Lord. That will bring you all good fortune, for the Lord will be very much pleased with you."* 2 Lord Siva continued (Srimad Bhagavatam 4.24.70): "Therefore, O sons of the King, the Supreme Personality of Godhead, Hari, is situated in everyone's heart. He is also within your hearts. Therefore chant the glories of the Lord and always meditate upon Him continuously."* 3 Here Lord Siva says, "You should worship (pujayadhvam) Lord Hari (tam). This means "Do not perform ordinary material duties". "You should glorify (grnantah) and meditate (dhyayantah) on Him, the Supersoul situated in everyone's heart (atma-stham bhutesv avasthitam atmanan). Don't place the activities your mind and words in anything but Him. Always (asakrt) worship Him. Don't interrupt that worship with any other activity."
Bhakti · Sanskrit §53 · English §51
Source[५३] श्री-ऋषभ-देव-कृत-स्व-पुत्र-शिक्षणेऽपि ये वा मयीशे [भ्प् ५.५.३] इत्य्- आदिकं, मत्तोऽप्य् अनन्ताद् इत्य्-आदिकं [भ्प् ५.५.२५] चाग्रे दर्शनीयम् । ब्राह्मण-रहूगण-संवादान्तेऽपीदम् अस्ति -- रहूगण त्वम् अपि ह्य् अध्वनोऽस्य; सन्न्यस्त-दण्डः कृत-भूत-मैत्रः । असज्-जितात्मा हरि-सेवया शितं; ज्ञानासिम् आदाय तराति-पारम् ॥ [भ्प् ५.१३.२०] (पगे १८) ज्ञानम् अत्र भवत्य् आश्रयम् एव । तथोक्तम् एतद्-अनन्तरं श्री- रहूगणेनैव -- अहो नृ-जन्माखिल-जन्म-शोभनं किं जन्मभिस् त्व् अपरैर् अप्य् अमुष्मिन् न यद् धृषीकेश-यशः-कृतात्मनां महात्मनां वः प्रचुरः समागमः ॥ [भ्प् ५.१३.२१] न ह्य् अद्भुतं त्वच्-चरणाब्ज-रेणुभिर् हतांहसो भक्तिर् अधोक्षजेऽमला । मौहूर्तिकाद् यस्य समागमाच् च मे दुस्तर्क-मूलोऽपहतोऽविवेकः ॥ [भ्प् ५.१३.२१] स्पष्टम् । ॥५.१३॥ श्री-ब्राह्मणो रहूगणम् ॥५३॥
[53] śrī-ṛṣabha-deva-kṛta-sva-putra-śikṣaṇe'pi ye vā mayīśe [BhP 5.5.3] ity- ādikaṃ, matto'py anantād ity-ādikaṃ [BhP 5.5.25] cāgre darśanīyam | brāhmaṇa-rahūgaṇa-saṃvādānte'pīdam asti -- rahūgaṇa tvam api hy adhvano'sya; sannyasta-daṇḍaḥ kṛta-bhūta-maitraḥ | asaj-jitātmā hari-sevayā śitaṃ; jñānāsim ādāya tarāti-pāram || [BhP 5.13.20] (page 18) jñānam atra bhavaty āśrayam eva | tathoktam etad-anantaraṃ śrī- rahūgaṇenaiva -- aho nṛ-janmākhila-janma-śobhanaṃ kiṃ janmabhis tv aparair apy amuṣmin na yad dhṛṣīkeśa-yaśaḥ-kṛtātmanāṃ mahātmanāṃ vaḥ pracuraḥ samāgamaḥ || [BhP 5.13.21] na hy adbhutaṃ tvac-caraṇābja-reṇubhir hatāṃhaso bhaktir adhokṣaje'malā | mauhūrtikād yasya samāgamāc ca me dustarka-mūlo'pahato'vivekaḥ || [BhP 5.13.21] spaṣṭam | ||5.13|| śrī-brāhmaṇo rahūgaṇam ||53||
English translation
English witness · section(s) 51
Anuccheda 51
1 Sri Narada Muni clarifies the nature of devotional service by describing what should and what should not be done. He says (Srimad Bhagavatam 4.31.9-13): 2 "The great sage Narada said: When a living entity is born to engage in the devotional service of the Supreme Personality of Godhead, who is the supreme controller, his birth, all his fruitive activities, his life-span, his mind and his words are all factually perfect.* 3 "A civilised human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called savitra. The third birth, called yajnika, takes place when one is given the opportunity to worship Lord Visnu. Despite the opportunities for attaining such births, even if one gets the life-span of a demigod, if one does not actually engage in the service of the Lord , everything is useless. Similarly, one's activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord.* 4 "Without devotional service, what is the meaning of severe austerities, the process of hearing, the power of speech, the power of mental speculation, elevated intelligence, strength and the power of the senses?* 5 "Transcendental practices that do not ultimately help one realise the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyasa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless.* 6 "Factually the Supreme Personality of Godhead is the original source of all self-realisation. Consequently, the goal of all auspicious activities - karma, jnana, yoga and bhakti - is the Supreme Personality of Godhead."* 7 Srila Sridhara Svami comments: "In these verses is described the result of serving Lord Hari. Without serving Him, everything becomes worthless. That is the meaning. Here the word 'janma' (birth) means "the seminal birth from a pure father and mother, initiation with a sacred thread ceremony and initiation into the performance of Vedic-sacrifices. Even if one gets a life span as long as that of the demigods, what is the use of his words (vacobhih), power of mental speculation (citta-vrttibhih), power of the senses (indriya-radhasa), performance of yoga (yogena), analytical study of matter (sankhyena) or other (sreyobhir anyaih) auspicious activities, such as renunciation and following vows, if he does not serve Lord Hari? 8 Srila Sridhara Svami comments on Srimad Bhagavatam 4.31.13: "Here someone may object: 'How can it be that the results of all spiritual activities other than devotional service are worthless?' To answer this Narada says that Lord Hari (atma) is the goal (avadhih) of all auspicious activities (sreyasam). This is true (arthatah) because He is more dear (priyah) than anyone or anything. To this our objector may reply: 'That maya be, but why is Lord Hari the goal of all auspicious activities."' To this Narada replies: 'He (atma), by casting aside all ignorance, reveals to everyone (sarvesam) their spiritual identity (atma-dah). Another interpretation of the word 'atma-dah' is that before Bali Maharaja and other devotees He appeared in His spiritual form as the Supreme Personality of Godhead and gave Himself as a gift to them. He is also dear (priyah) because His form is full of transcendental bliss." 9 The phrase "atma sarvesam api bhutanam" means that He is the Supersoul in all pure living entities. This is so because He is like the sun and they are like the rays of sunlight. For this reason it is said (Srimad Bhagavatam 10.14.54-55): 10 "Therefore it is his own self that is most dear to every embodied living being, and it is simply for the satisfaction of this self that the whole material creation of moving and non moving entities exist.*** 11 "You should know Krsna to be the original Soul of all living entities. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this by the strength of His internal potency."* 12 The two "atmas" in this verse are the individual living entity and the Supreme Personality of Godhead. The word "atma-dah" (He who gives Himself) means either that the Lord reveals Himself to His devotees or that the Lord places Himself under the control of His devotees. That is Srila Sridhara Svami's interpretation.
Bhakti · Sanskrit §54 · English §52
Source[५४] तथा चित्रकेतुं प्रति श्री-सङ्कर्षणोपदेशान्तेऽपि दृष्ट-श्रुताभिर् मात्राभिर् इत्य् [भ्प् ६.१६.६२] आदौ मद्-भक्तः पुरुषो भवेद् इत्य् अग्रत उदाहार्यम् । असुर-बालानुशासनेऽपि -- कौमार आचरेत् प्राज्ञो धर्मान् भागवतान् इह । दुर्लभं मानुषं जन्म तद् अप्य् अध्रुवम् अर्थदम् ॥ यथा हि पुरुषस्येह विष्णोः पादोपसर्पणम् । यद् एष सर्व-भूतानां प्रिय आत्मेश्वरः सुहृत् ॥ [भ्प् ७.६.१-२] इहैव मानुष-जन्मनि भागवतान् धर्मान् आचरेत् यतोऽर्थदम् एतज्- जन्म । देवादि-जन्मनि महा-विषयावेशात् पश्व्-आदि-जन्मनि विवेकाभावाच् च, मानुषं जन्म च प्राप्य न विलम्बेतेत्याह कौमारे, कौमारम् आरभ्य इत्य् अर्थः । यतस् तद् अपि जन्म ध्रुवं पुनर् दुर्लभं च । शास्त्रस्य च प्राधान्येन मनुष्यम् अधिकृत्य प्रवृत्तत्वात् तद्- अनुवादेनोक्तिर् इयम् । तद्-बुद्ध्य्-आदि-साम्येन मानुषत्वम् आरोप्यैवेति ज्ञेयम् । तत्र भागवत-धर्माचरणस्यैव युक्तत्वं दर्शयति यथा हीत्य्- आदि । इह पुरुषस्य च विष्णोः पादोपसर्पणम् एव यथानुरूपं योग्यम् इत्य् अर्थः । यद् यस्माद् एव भूतानां स्वभावत एव प्रियः प्रीति-विषयः प्रेम- कर्ता । तत्र हेतुः आत्मा परमात्मा । पादोपसर्पणे हेत्व्-अन्तरं यस्माच् चैष ईश्वरः कर्तुम् अकर्तुम् अन्यथा-कर्तुं समर्थः । सुहृत् सर्वेषां हितं चिकीर्षुश् चेति ।
[54] tathā citraketuṃ prati śrī-saṅkarṣaṇopadeśānte'pi dṛṣṭa-śrutābhir mātrābhir ity [BhP 6.16.62] ādau mad-bhaktaḥ puruṣo bhaved ity agrata udāhāryam | asura-bālānuśāsane'pi -- kaumāra ācaret prājño dharmān bhāgavatān iha | durlabhaṃ mānuṣaṃ janma tad apy adhruvam arthadam || yathā hi puruṣasyeha viṣṇoḥ pādopasarpaṇam | yad eṣa sarva-bhūtānāṃ priya ātmeśvaraḥ suhṛt || [BhP 7.6.1-2] ihaiva mānuṣa-janmani bhāgavatān dharmān ācaret yato'rthadam etaj- janma | devādi-janmani mahā-viṣayāveśāt paśv-ādi-janmani vivekābhāvāc ca, mānuṣaṃ janma ca prāpya na vilambetetyāha kaumāre, kaumāram ārabhya ity arthaḥ | yatas tad api janma dhruvaṃ punar durlabhaṃ ca | śāstrasya ca prādhānyena manuṣyam adhikṛtya pravṛttatvāt tad- anuvādenoktir iyam | tad-buddhy-ādi-sāmyena mānuṣatvam āropyaiveti jñeyam | tatra bhāgavata-dharmācaraṇasyaiva yuktatvaṃ darśayati yathā hīty- ādi | iha puruṣasya ca viṣṇoḥ pādopasarpaṇam eva yathānurūpaṃ yogyam ity arthaḥ | yad yasmād eva bhūtānāṃ svabhāvata eva priyaḥ prīti-viṣayaḥ prema- kartā | tatra hetuḥ ātmā paramātmā | pādopasarpaṇe hetv-antaraṃ yasmāc caiṣa īśvaraḥ kartum akartum anyathā-kartuṃ samarthaḥ | suhṛt sarveṣāṃ hitaṃ cikīrṣuś ceti |
English translation
English witness · section(s) 52
Anuccheda 52
1 Furthermore (in Srimad Bhagavatam 4.31.14 it is said): "As pouring water on the root of a tree energises the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshipping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality."* 2 Srila Sridhara Svami comments: "By satisfying Lord Hari one attains the same result as if he has satisfied the many demigods with many pious deeds. However, by worshipping the demigods one does not attain the result of satisfying Lord Hari. That is the example given in this verse. This verse was spoken by Sri Narada to the Pracetas.
Bhakti · Sanskrit §55 · English §53
Source[५५] तद् एतद् उपक्रम्योपसंहरति । धर्मार्थ-काम इति योऽभिहितस् त्रि-वर्ग ईक्षा त्रयी नय-दमौ विविधा च वार्ता । मन्ये तद् एतद् अखिलं निगमस्य सत्यं स्वात्मार्पणं स्व-सुहृदः परमस्य पुंसः ॥ [भ्प् ७.६.२४] ईक्षा आत्म-विद्या । तद् एतत् सर्वं निगमस्यार्थ-जातं स्व-सुहृदः स्वान्तर्यामिनः परमस्य पुंसस् तस्मै स्वात्मार्पण-साधनं चेत् तर्हि सत्यं मन्ये सत्य-फलत्वात् । यद् वा, सत्यम् अर्थ-क्रिया-कारकं सफलम् इति यावत् । अन्यथा धर्मादीनां निष्फलत्वम् एवेति भावः ॥ ॥ ७.६ ॥ श्री-प्रह्लादोऽसुरबालकान् ॥५४-५५॥
[55] tad etad upakramyopasaṃharati | dharmārtha-kāma iti yo'bhihitas tri-varga īkṣā trayī naya-damau vividhā ca vārtā | manye tad etad akhilaṃ nigamasya satyaṃ svātmārpaṇaṃ sva-suhṛdaḥ paramasya puṃsaḥ || [BhP 7.6.24] īkṣā ātma-vidyā | tad etat sarvaṃ nigamasyārtha-jātaṃ sva-suhṛdaḥ svāntaryāminaḥ paramasya puṃsas tasmai svātmārpaṇa-sādhanaṃ cet tarhi satyaṃ manye satya-phalatvāt | yad vā, satyam artha-kriyā-kārakaṃ saphalam iti yāvat | anyathā dharmādīnāṃ niṣphalatvam eveti bhāvaḥ || || 7.6 || śrī-prahlādo'surabālakān ||54-55||
English translation
English witness · section(s) 53
Anuccheda 53
1 In this matter Lord Rsabhadeva's instructions to His sons should be consulted. There He said (Srimad Bhagavatam 5.5.3 and 5.5.25): "Those who are interested in reviving Krsna consciousness and increasing their love of Godhead do not like to do anything that is not related to Krsna. They are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their duties. Such people are interested in collecting only enough money to keep the body and soul together."* "I am fully opulent, almighty and superior to Lord Brahma and Indra, the king of the heavenly planets. I am also the bestower of all happiness obtained in the heavenly kingdom and by liberation. Nonetheless, the brahmanas do not seek material comforts from Me. They are very pure and do not want to possess anything. They simply engage in My devotional service. What is the need of their asking for material benefits from anyone else?"* 2 At the end of his conversation with King Rahugana, a brahmana said (Srimad Bhagavatam 5.13.20): "My dear King Rahugana, you are also a victim of the external energy, being situated on the path of attraction to material pleasure. So that you may become an equal friend to all living entities, I now advise you to give up your kingly position and the rod by which you punish criminals. Give up attraction to sense objects and take up the sword of knowledge sharpened by devotional service. Then you will be able to cut the hard knot of illusory energy and cross to the other side of the ocean of nescience."* 3 The knowledge (jnana) here is knowledge of devotional service.
Bhakti · Sanskrit §56 · English §54
Source[५६] अग्रे च - तत्रोपाय-सहस्राणाम् अयं भगवतोदितः । यद् ईश्वरे भगवति यथा यैर् अञ्जसा रतिः ॥ [भ्प् ७.७.२४] तत्र पूर्वोक्ते त्रिगुणात्मक-कर्मणां बीज-निर्हरणेऽपि उपाय-सहस्राणां मध्ये अयम् एव उपायः भगवता श्री-नारदेन मां प्रत्युपदिष्टः । यैर् उपाय-सहस्रैः सिद्धाद् यद् यस्माद् उपायाद् यथा यथावद् ईश्वरे भगवति अञ्जसा व्यवधानानन्तरं विनैव रतिः प्रीतिर् भवति । अतः कर्म-बीज-निर्हरणम् अपि तस्यानुषङ्गिकम् एव फलम् इति भावः । (पगे १९)
[56] agre ca - tatropāya-sahasrāṇām ayaṃ bhagavatoditaḥ | yad īśvare bhagavati yathā yair añjasā ratiḥ || [BhP 7.7.24] tatra pūrvokte triguṇātmaka-karmaṇāṃ bīja-nirharaṇe'pi upāya-sahasrāṇāṃ madhye ayam eva upāyaḥ bhagavatā śrī-nāradena māṃ pratyupadiṣṭaḥ | yair upāya-sahasraiḥ siddhād yad yasmād upāyād yathā yathāvad īśvare bhagavati añjasā vyavadhānānantaraṃ vinaiva ratiḥ prītir bhavati | ataḥ karma-bīja-nirharaṇam api tasyānuṣaṅgikam eva phalam iti bhāvaḥ | (page 19)
English translation
English witness · section(s) 54
Anuccheda 54
1 Sri Rahugana replied (Srimad Bhagavatam 5.13.21-22): "This birth as a human being is the best of all. Even birth among the demigods in the heavenly planets is not as glorious as birth as a human being on this earth. What is the use of the exalted position of a demigod? In the heavenly planets, due to profuse material comforts, there is no possibility of associating with devotees.* 2 "It is not at all wonderful that simply by being covered by the dust of your lotus feet, one immediately attains the platform of pure devotional service to Adhoksaja, which is not available even to great demigods like Brahma. By associating with you just for a moment, I am now freed from all argument, false prestige and lack of discrimination, which are the roots of entanglement in the material world. Now I am free from all these problems."* 3 The meaning of this verse is clear. This verse was spoken by a brahmana to King Rahugana.
Bhakti · Sanskrit §57 · English §55
Source[५७] अग्रे च गुरु-शुश्रूषया भक्त्या [भ्प् ७.७.३०] इत्य्-आदिभिस् तस्यैवोपायस्याङ्गान्य् उक्त्वाह - एवं निर्जित-षड्-वर्गैः क्रियते भक्तिर् ईश्वरे । वासुदेवे भगवति यया संलभ्यते रतिः ॥ [भ्प् ७.७.३३] एवं पूर्वोक्त-गुरु-शुश्रूषादि-प्रकारेणैव, न तु तद्-अर्थे पृथक्- प्रयत्नेन । निर्जित-कर्म-बीज-लक्षण-काम-क्रोध-लोभ-मोह-मद- मात्सर्यैर् जनैः पुनर् अपि भक्तिः क्रियत एव । यथा वासुदेवे रतिर् अपि संलभ्यत इत्य् अर्थः ॥ ॥ ७.७ ॥ प्रह्लादस् तान् ॥५६-५७॥
[57] agre ca guru-śuśrūṣayā bhaktyā [BhP 7.7.30] ity-ādibhis tasyaivopāyasyāṅgāny uktvāha - evaṃ nirjita-ṣaḍ-vargaiḥ kriyate bhaktir īśvare | vāsudeve bhagavati yayā saṃlabhyate ratiḥ || [BhP 7.7.33] evaṃ pūrvokta-guru-śuśrūṣādi-prakāreṇaiva, na tu tad-arthe pṛthak- prayatnena | nirjita-karma-bīja-lakṣaṇa-kāma-krodha-lobha-moha-mada- mātsaryair janaiḥ punar api bhaktiḥ kriyata eva | yathā vāsudeve ratir api saṃlabhyata ity arthaḥ || || 7.7 || prahlādas tān ||56-57||
English translation
English witness · section(s) 55
Anuccheda 55
1 At the conclusion of His instructions to King Citraketu, Lord Sankarsana said (Srimad Bhagavatam 6.16.62): "By the strength of one's discrimination one should give up the desire for fruitive results in the present life and in the next. Thus becoming experienced in transcendental knowledge, one should become My devotee."* 2 In Prahlada's teachings to the sons of the demons (Srimad Bhagavatam 9.6.1-2): "One who is sufficiently intelligent should use the human form of body from the very beginning of life - in other words, from the tender age of childhood - to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.* 3 "The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Visnu. This devotional service is natural because Lord Visnu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings."* 4 These verses say "Here (iha), in this human birth, one should engage in devotional service (bhagavatan dharman acaret). Because in a birth among the demigods there is an abundance of sense gratification, and because in a birth as an animal there is no power of discrimination, one should not waste his time when he has attained a human birth. Therefore he says, "From the beginning of childhood (kaumare) one should engage in devotional service." This is so because this (tad api) human birth is temporary (adhruvam) and rarely achieved (durlabham). The Vedic scriptures say that the human birth is the most valuable, because in it one can engage in the activities of devotional service. One should understand the human birth in that way. 5 In the second verse (Srimad Bhagavatam 7.6.2) he shows that the human birth is appropriate for engaging in devotional service. He says "The human form of life (iha) affords one a chance to return home, back to Godhead (purusasya visnoh padopasarpanam). This is so because Lord Visnu is naturally dear (priyah) to the living entities (bhutanaam). They love Him and He loves them. Here the word "atma" means "the Supersoul", and it is said the devotees attain His abode (padopasrpanam). Here the Lord is called "isvara" (the controller) because He has the power to do anything, undo anything and change anything. He is also called "suhrt" (the friend) because He wishes auspiciousness for everyone. 6 Prahlada Maharaja concludes (Srimad Bhagavatam 7.6.26): "Religion, economic development and sense gratification - these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realisation, ritualistic ceremonies performed according to Vedic injunction, logic, the science of law and order, and the various means of earning one's livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Visnu to be transcendental."* 7 Here the word "iksa" means "self-realisation". "Tad etat nigamasya" means "all the meanings of the Vedas", and the words "suhrah paramasya pumsah" refer to the Supersoul, who stays in everyone's heart. (Here Prahlada Maharaja says) "However, I consider (manye) surrender (svatmarpanam) to Him transcendental (satyam)." This is so because it brings a transcendental result. Or, it is so because it brings a valuable result, whereas the result of performing material duties and other non devotional activities is worthless. That is the meaning. This verse was spoken by Prahlada Maharaja to the sons of the demons
Bhakti · Sanskrit §58–60 · English §56–57
Source[५८] वर्णाश्रमाचार-कथनारम्भे नरमात्र-धर्म-कथनेऽपि - धर्म-मूलं हि भगवान् सर्व-वेदमयो हरिः । स्मृतं च तद्-विदां राजन् येन चात्मा प्रसीदति ॥ [भ्प् ७.११.७] धर्मस्य मूलं प्रमाणं भगवान् । यतः सर्व-वेदमयः । स्मृतं स्मृतिश् च, तद्-विदां वेदमय-भगवद्-विदां, तस्य प्रमाणम् । आभ्यां तद्-बहिर्मुख-धर्मस्यापार्थत्वं भगवद्-धर्मस्यैवावश्यकत्वं चोक्तम् । अतएव - वेदोऽखिलो धर्म-मूलं स्मृति-शीले च तद्-विदाम् । आचारश् चैव साधूनाम् आत्मनस् तुष्टिर् एव च ॥ [मनु २.६] इति मनुस्मृति-वाक्याद् अप्य् अत्र विशिष्टतयोपदिष्टं, तच् च युक्तम् -- धर्मः प्रोज्झित-कैतवोऽत्र परमो निर्मत्सराणां सतां वेद्यं वास्तवम् अत्र वस्तु शिवदं ताप-त्रयोन्मूलनम् । [भ्प् १.१.२] इत्य् उक्तत्वात् । येनैव धर्मेण मनः प्रसीदतीत्य् अनेन येनात्मा सुप्रसीदतीतिवत् सु- शब्द-विशिष्टतयानुक्तत्वात् तच्-छ्रवणादि-लक्षण-साक्षाद्-भक्तेर् एव प्रशस्तत्वं च बोधितम् । तत्-तत्-सर्व-धर्म-कथनान्ते तु स्वयम् एव स्वस्य तृतीये गन्धर्व-जातौ जन्मानुषङ्गिकं भगवत्-तत्त्व-ज्ञान- मात्रं सत्-कर्मोक्त्वा द्वितीये च शूद्र-जातौ जन्मनि सत्-सङ्गज-श्रवणादि- मात्रं तद् उक्त्वा, स्वस्य तादृश-भगवत्-पार्षदत्व-पर्यन्त-फल-प्राप्तौ तथाविधम् अपि स्व-धर्म-लक्षणं कारणान्तरं नादृतवान् । तथा हि तत्रैव यूयम् इत्य् [भ्प् ७.१०.४८] अस्य टीका च - एतच् च सर्व- साधारणम् उक्तं भक्तस्य तु भक्तिर् एव सर्व-पुरुषार्थत्वे हेतुर् इति पाण्डवान् एव लक्ष्यीकृत्याह यथा हीत्य् एषा । तस्माद् अत्रापि साक्षात् भक्ताव् एव तात्पर्यम् । अथात्र त्यक्त्वा स्वधर्मं चरणाम्बुजं हरेर् भजन्न् अपक्वोऽथ पतेत् ततो यदि [भ्प् १.५.१७] इत्य्-आदौ भक्तेर् धर्मातिरिक्तत्वेऽपि श्रवणं कीर्तनं चास्य स्मरणं महतां गता [भ्प् ७.११.१०] इत्य्-आदिनोत्तर- ग्रन्थे धर्मत्व-विधानं सर्वेष्व् अप्पि प्राणिष्व् आवश्यकत्वापेक्षया परम-श्रेयो-रूपत्वापेक्षया च लाक्षणिकम् एव । वस्तुतस् तु पञ्चमे तत्रापीत्यादि-गद्ये [भ्प् ५.९.३] भगवतः कर्म-बन्ध-विध्वंसन- श्रवण-स्मरणेत्यादिना श्री-जडभरतस्य या भक्ति-निष्ठोक्ता तस्या पितर्य् उपरत इत्य्-आदि-गद्ये [भ्प् ५.९.७] त्रय्यां विद्यायाम् एव पर्यवसित-मतयो न पर-विद्यायाम् इत्य्-आदिना तद्-अवज्ञातॄणां तद्-भ्रातॄणाम् अज्ञत्व-बोधनेन धर्मातिरिक्तत्वं पर-विद्यात्वं च बोधितम् । अतएवोक्तं श्री-नारसिंहे - (पगे २०) सनकादयो निवृत्ताख्ये ते च धर्मे नियोजिताः । प्रवृत्ताख्ये मरीचाद्याम् उक्त्वैकं नारदं मुनिम् ॥ इति । [नार्प् ४.४] तेन ब्रह्मणेति प्राकरणिकम् । तथा लक्षणामय-कष्ठ-कल्पनया श्रवणादीनां स्वधर्मान्तर्गणना च बहिर्मुखानाम् अपि साक्षाद्-भक्ति- प्रवर्तनायैव । एवम् अन्यत्राप्य् अन्य-मिश्र-भक्त्य्-उदेश-वाक्येषु ज्ञेयम् । तस्माद् अपि भक्ताव् एव तात्पर्यम् इति ॥ ॥ ७.११ ॥ श्री-नारदो युधिष्ठिरम् ॥५८॥ [५९-६०] जायन्तेयोपाख्यानेऽपि अत आत्यन्तिकं क्षेमं पृच्छाम [भ्प् ११.२.२८] इत्य् अस्योत्तरम् - मन्येऽकुतश्चिद् भयम् अच्युतस्य पादाम्बुजोपासनम् अत्र नित्यम् । उद्विग्न-बुद्धे रसदात्म-भावाद् विशात्मना यत्र निवर्तते भीः ॥ [भ्प् ११.२.३३] टीका च - प्रथमम् आत्यन्तिकं क्षेमं कथयति मन्ये इत्य्-आदिका । पुनश् च धर्मान् भागवतान् ब्रूते [भ्प् ११.२.३१] इत्युत्तरत्वेन ये वै भगवता प्रोक्ता उपाया ह्य् आत्म-लब्धये [भ्प् ११.२.३४] इत्य्-आदि-पद्य-त्रयम् उक्त्वा भयं द्वितीयाभिनिवेशतः स्याद् इत्य्-आदि-पद्ये बुध आभजेत् तम् भक्त्यैकयेशम् [भ्प् ११.२.३७] इत्य् अत्र भक्त्येत्य् अनेन तस्या ज्ञानाद्य्-अमिश्र- श्रवण-कीर्तनादि-लक्षणत्वम् । एकयेत्य् अनेन नैरन्तर्य-लक्षणम् अव्यभिचारित्वं चोपदिष्टम् । तत्र यद्यपि कायेन वाचा मनसेन्द्रियैर् वेत्य्- आदि-प्राक्तन-वाक्ये [भ्प् ११.२.३६] लौकिकस्यापि कर्मणो भगवद्-अर्पणाद् भागवत-धर्मत्वं सिध्यतीति यथोक्तं तस्य नैरन्तर्यम् अपि सम्भवति । तथापि श्रवण-कीर्तनादि-लक्षण-मात्रत्वं व्याहन्येत, तस्मात् तत्राव्यभिचारित्वं, तन्मात्रत्वं च यथा भवेत् तथोपायं तद्-अनन्तरम् आह द्वाभ्याम् । तत्र प्रथमम् अव्यभिचारित्वोपायम् आह प्रथमेन -- अविद्यमानेऽप्य् अवभाति हि द्वयो ध्यातुर् धिया स्वप्न-मनोरथौ यथा । तत्-कर्म-संकल्प-विकल्पकं मनो बुधो निरुन्ध्याद् अभयं ततः स्यात् ॥ [भ्प् ११.२.३८] द्वयः प्रधानादि-द्वैत-पञ्चः । यद्यप्य् अविद्यमान आत्मनि शुद्धे न विद्यत एवेत्य् अर्थस् तथापि ध्यातुर् अविद्यामय-ध्यान-युक्तस्य सतस् तस्य धियावभाति, तस्मिन् शुद्धेऽपि कल्पत एवेत्य् अर्थः । यथा स्वप्नो मनोरथश् च तथेत्य् अर्थः । तत् तस्मात् कर्माणि सङ्कल्पयति विकल्पयति च यन् मनस् तन् नियच्छेत् । ततश् चाव्यभिचारिण्या भक्त्या भजनाद् अभयं स्याद् इति भावः ।
[58] varṇāśramācāra-kathanārambhe naramātra-dharma-kathane'pi - dharma-mūlaṃ hi bhagavān sarva-vedamayo hariḥ | smṛtaṃ ca tad-vidāṃ rājan yena cātmā prasīdati || [BhP 7.11.7] dharmasya mūlaṃ pramāṇaṃ bhagavān | yataḥ sarva-vedamayaḥ | smṛtaṃ smṛtiś ca, tad-vidāṃ vedamaya-bhagavad-vidāṃ, tasya pramāṇam | ābhyāṃ tad-bahirmukha-dharmasyāpārthatvaṃ bhagavad-dharmasyaivāvaśyakatvaṃ coktam | ataeva - vedo'khilo dharma-mūlaṃ smṛti-śīle ca tad-vidām | ācāraś caiva sādhūnām ātmanas tuṣṭir eva ca || [Manu 2.6] iti manusmṛti-vākyād apy atra viśiṣṭatayopadiṣṭaṃ, tac ca yuktam -- dharmaḥ projjhita-kaitavo'tra paramo nirmatsarāṇāṃ satāṃ vedyaṃ vāstavam atra vastu śivadaṃ tāpa-trayonmūlanam | [BhP 1.1.2] ity uktatvāt | yenaiva dharmeṇa manaḥ prasīdatīty anena yenātmā suprasīdatītivat su- śabda-viśiṣṭatayānuktatvāt tac-chravaṇādi-lakṣaṇa-sākṣād-bhakter eva praśastatvaṃ ca bodhitam | tat-tat-sarva-dharma-kathanānte tu svayam eva svasya tṛtīye gandharva-jātau janmānuṣaṅgikaṃ bhagavat-tattva-jñāna- mātraṃ sat-karmoktvā dvitīye ca śūdra-jātau janmani sat-saṅgaja-śravaṇādi- mātraṃ tad uktvā, svasya tādṛśa-bhagavat-pārṣadatva-paryanta-phala-prāptau tathāvidham api sva-dharma-lakṣaṇaṃ kāraṇāntaraṃ nādṛtavān | tathā hi tatraiva yūyam ity [BhP 7.10.48] asya ṭīkā ca - etac ca sarva- sādhāraṇam uktaṃ bhaktasya tu bhaktir eva sarva-puruṣārthatve hetur iti pāṇḍavān eva lakṣyīkṛtyāha yathā hīty eṣā | tasmād atrāpi sākṣāt bhaktāv eva tātparyam | athātra tyaktvā svadharmaṃ caraṇāmbujaṃ harer bhajann apakvo'tha patet tato yadi [BhP 1.5.17] ity-ādau bhakter dharmātiriktatve'pi śravaṇaṃ kīrtanaṃ cāsya smaraṇaṃ mahatāṃ gatā [BhP 7.11.10] ity-ādinottara- granthe dharmatva-vidhānaṃ sarveṣv appi prāṇiṣv āvaśyakatvāpekṣayā parama-śreyo-rūpatvāpekṣayā ca lākṣaṇikam eva | vastutas tu pañcame tatrāpītyādi-gadye [BhP 5.9.3] bhagavataḥ karma-bandha-vidhvaṃsana- śravaṇa-smaraṇetyādinā śrī-jaḍabharatasya yā bhakti-niṣṭhoktā tasyā pitary uparata ity-ādi-gadye [BhP 5.9.7] trayyāṃ vidyāyām eva paryavasita-matayo na para-vidyāyām ity-ādinā tad-avajñātṝṇāṃ tad-bhrātṝṇām ajñatva-bodhanena dharmātiriktatvaṃ para-vidyātvaṃ ca bodhitam | ataevoktaṃ śrī-nārasiṃhe - (page 20) sanakādayo nivṛttākhye te ca dharme niyojitāḥ | pravṛttākhye marīcādyām uktvaikaṃ nāradaṃ munim || iti | [NārP 4.4] tena brahmaṇeti prākaraṇikam | tathā lakṣaṇāmaya-kaṣṭha-kalpanayā śravaṇādīnāṃ svadharmāntargaṇanā ca bahirmukhānām api sākṣād-bhakti- pravartanāyaiva | evam anyatrāpy anya-miśra-bhakty-udeśa-vākyeṣu jñeyam | tasmād api bhaktāv eva tātparyam iti || || 7.11 || śrī-nārado yudhiṣṭhiram ||58|| [59-60] jāyanteyopākhyāne'pi ata ātyantikaṃ kṣemaṃ pṛcchāma [BhP 11.2.28] ity asyottaram - manye'kutaścid bhayam acyutasya pādāmbujopāsanam atra nityam | udvigna-buddhe rasadātma-bhāvād viśātmanā yatra nivartate bhīḥ || [BhP 11.2.33] ṭīkā ca - prathamam ātyantikaṃ kṣemaṃ kathayati manye ity-ādikā | punaś ca dharmān bhāgavatān brūte [BhP 11.2.31] ityuttaratvena ye vai bhagavatā proktā upāyā hy ātma-labdhaye [BhP 11.2.34] ity-ādi-padya-trayam uktvā bhayaṃ dvitīyābhiniveśataḥ syād ity-ādi-padye budha ābhajet tam bhaktyaikayeśam [BhP 11.2.37] ity atra bhaktyety anena tasyā jñānādy-amiśra- śravaṇa-kīrtanādi-lakṣaṇatvam | ekayety anena nairantarya-lakṣaṇam avyabhicāritvaṃ copadiṣṭam | tatra yadyapi kāyena vācā manasendriyair vety- ādi-prāktana-vākye [BhP 11.2.36] laukikasyāpi karmaṇo bhagavad-arpaṇād bhāgavata-dharmatvaṃ sidhyatīti yathoktaṃ tasya nairantaryam api sambhavati | tathāpi śravaṇa-kīrtanādi-lakṣaṇa-mātratvaṃ vyāhanyeta, tasmāt tatrāvyabhicāritvaṃ, tanmātratvaṃ ca yathā bhavet tathopāyaṃ tad-anantaram āha dvābhyām | tatra prathamam avyabhicāritvopāyam āha prathamena -- avidyamāne'py avabhāti hi dvayo dhyātur dhiyā svapna-manorathau yathā | tat-karma-saṃkalpa-vikalpakaṃ mano budho nirundhyād abhayaṃ tataḥ syāt || [BhP 11.2.38] dvayaḥ pradhānādi-dvaita-pañcaḥ | yadyapy avidyamāna ātmani śuddhe na vidyata evety arthas tathāpi dhyātur avidyāmaya-dhyāna-yuktasya satas tasya dhiyāvabhāti, tasmin śuddhe'pi kalpata evety arthaḥ | yathā svapno manorathaś ca tathety arthaḥ | tat tasmāt karmāṇi saṅkalpayati vikalpayati ca yan manas tan niyacchet | tataś cāvyabhicāriṇyā bhaktyā bhajanād abhayaṃ syād iti bhāvaḥ |
English translation
English witness · section(s) 56–57
Anuccheda 56
1 He also said (Srimad Bhagavatam 7.7.29): "Of the different processes recommended for disentanglement from material life, the one personality explained and accepted by the Supreme Personality of Godhead should be considered all-perfect. That process is the performance of duties by which love for the Supreme Lord develops."* 2 The meaning of the previous verse (Srimad Bhagavatam 7.7.28) and this verse (Srimad Bhagavatam 7.7.29) is: "Of the many thousands (sahasranam) of different processes (upaya) for burning the seed of fruitive activities (karma-bija-nirharanam) Lord Sri Narada (bhagavata) taught me this one. This is the best of the many thousands of these processes because it quickly (anjas) and without difficulty brings love (ratih) for the Supreme Lord (isvare bhagavati). The burning of the seed of fruitive activities is a natural by-product of the development of that love. That is the meaning.
Anuccheda 57
1 He describes the different parts of that process in these words (Srimad Bhagavatam 7.7.30): "One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in one's possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lord's lotus feet, and worship the Deity of the Lord strictly according to the injunctions of the sastra and guru."* Then he says (Srimad Bhagavatam 7.7.33): 2 "By these activities (as mentioned above) one is able to cut down the influence of the enemies, namely lust, anger, greed, illusion, madness and jealousy, and when thus situated one can render service to the Lord. In this way one surely attains the platform of loving service to the Supreme Personality of Godhead."* 3 That is not the only result obtained by performing the previously described activities that begin with serving the spiritual master with faith and devotion. One is also able to cut down the influence of the enemies, namely lust, anger, greed, illusion, madness and jealousy, and then one can render service (bhaktih kriyate) to the Lord.
Bhakti · Sanskrit §61 · English §58
Source[६१] ननु तथापि मनो-निरोध-रूपेण योगाभ्यासेन भक्ति-कैवल्य-व्यभिचारः स्याद् इत्य् आशङ्क्य भक्त्यैव क्रियमाणया तद्-आसक्तत्वेन स्वत एव मनो- निरोधोऽपि स्याद् इति । तन्-मात्रत्वोपायम् आह द्वितीयेन -- शृण्वन् सुभद्राणि रथाङ्ग-पाणेर् जन्मानि कर्माणि च यानि लोके । गीतानि नामानि तद्-अर्थकानि गायन् विलज्जो विचरेद् असङ्गः ॥ [भ्प् ११.२.३९] तद्-अर्थकाणि तानि जन्मानि कर्माणि चार्थो येषां तानि नामानि । एतान्य् अपि साकल्येन ज्ञातुम् अशक्यानीत्य् आशङ्क्याह यानि लोके गीतानि प्रसिद्धानि, तानि शृण्वन् गायंश् च विचरेत् । असङ्गो निःस्पृहः ॥ ॥ ११.२ ॥ श्री-कविर् विदेहम् ॥ ५९-६१ ॥
[61] nanu tathāpi mano-nirodha-rūpeṇa yogābhyāsena bhakti-kaivalya-vyabhicāraḥ syād ity āśaṅkya bhaktyaiva kriyamāṇayā tad-āsaktatvena svata eva mano- nirodho'pi syād iti | tan-mātratvopāyam āha dvitīyena -- śṛṇvan subhadrāṇi rathāṅga-pāṇer janmāni karmāṇi ca yāni loke | gītāni nāmāni tad-arthakāni gāyan vilajjo vicared asaṅgaḥ || [BhP 11.2.39] tad-arthakāṇi tāni janmāni karmāṇi cārtho yeṣāṃ tāni nāmāni | etāny api sākalyena jñātum aśakyānīty āśaṅkyāha yāni loke gītāni prasiddhāni, tāni śṛṇvan gāyaṃś ca vicaret | asaṅgo niḥspṛhaḥ || || 11.2 || śrī-kavir videham || 59-61 ||
English translation
English witness · section(s) 58
Anuccheda 58
1 In the beginning of his description of the duties of varnasrama-dharma, where he discusses the duties of human beings in general, (Sri Narada Muni said in Srimad Bhagavatam 7.11.7): 2 "The Supreme Being, the Personality of Godhead, is the essence of all Vedic knowledge, the root of all religious principles, and the memory of great authorities. O King Yudhisthira, this principle of religion is to be understood as evidence. On the basis of this religious principle, everything is satisfied, including one's mind, should and even one's body."* 3 Here the phrase "the Supreme Personality of Godhead is the root of religious principles (dharmasya mulam bhagavan) means that the Lord is the authority that establish religious principles. He is the authority that supports the scriptures (smrtam) and they who know the scriptures (tad-vidam). For both these external things are worthless. These must be about devotional service to the Lord. Therefore Sri Manu-samhita explains: 4 "The Supreme Personality of Godhead is all the Vedas, the root of religion, the memory and good character of they who understand the Vedas, the spiritual activities of the saintly devotees, and satisfaction of the self." 5 This is also described in Srimad Bhagavatam (1.1.2): "Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. 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."* 6 By the religion of devotional service the "atma", that is the heart, mind, and self are pleased. This is described in Srimad-Bhagavatam 1.2.6: "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."* Because the word "su" which here means :to the highest degree", is used here, this verse describes direct devotional service, where there are many activities, beginning with hearing about the Lord. 7 At the end of this description of religious duties is the story of Narada Muni. There it is said that in his first birth, as a Gandharva, he performed devotional service by singing about the Lord. In his second birth, this time as a sudra, he heard the Lord's glories in the company of saintly devotees. In this way Narada became an intimate associate of the Lord. He did not perform the duties of varnasrama-dharma. 8 There is also the following verse (Srimad Bhagavatam 7.15.68): "O King Yudhisthira, because of your service to the Supreme Lord, all of you Pandavas defeated the greatest dangers posed by numerous kings and demigods. By serving the lotus feet of Krsna, you conquered great enemies, who were like elephants, and thus you collected ingredients for sacrifice. By His grace, may you be delivered from material involvement."* Srila Sridhara Svami comments: "The common people follow the duties of varnasrama-dharma, but for the devotees devotional service fulfils all the goals of their lives. This is seen in this verse describing the Pandavas." The meaning of this is that the devotees engage in direct devotional service to the Lord. 9 That devotional service is superior to performance of varnasrama-dharma is described in these words (Srimad Bhagavatam 1.5.17): "One who has forsaken his material occupations to engage in 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 occupational duties, does not gain anything."* Later in this book (Srimad Bhagavatam) the activities of devotional service, which should be performed by all living entities, and which bring the greatest benefit, are listed in these words (Srimad Bhagavatam 7.11.11): "These are the general principles...hearing about the activities and instructions given by the Supreme Personality of Godhead (who is the shelter of the saintly persons), chanting about these activities and instructions, always remembering these activities and instructions, trying to render service, performing worship, offering obeisances, becoming a servant, becoming a friend and surrendering one's whole self."* 10 Sri Jada Bharata's faith in devotional service is described in this prose passage (Srimad Bhagavatam 5.5.9.3.): "Due to his being especially gifted with the Lord's mercy, Bharata Maharaja could remember the incidents of his past life. Although he received the body of a brahmana, he was still very much afraid of his relatives and friends who were not devotees. He was always very cautious of such association because he feared that he would again fall down. Consequently he manifested himself before the public eye as a madman-dull, blind, and deaf - so that others would not try to talk to him. In this way he saved himself from bad association. Within he was always thinking of the lotus feet of the Lord and chanting the Lord's glories, which save one from the bondage of fruitive action. In this way he saved himself from the onslaught of non devotee associates." Sri Jada Bharata understood the foolishness of his offensive brothers and he also understood that the spiritual science of devotional service is superior to the duties of varnasrama-dharma. This is described in the following prose passage (Srimad-Bhagavatam 5.9.9): "After the father died, the nine stepbrothers of Jada Bharata, who considered Jada Bharata dull and brainless, abandoned the father's attempt to give Jada Bharata a complete education. The stepbrothers of Jada Bharata were learned in the three Vedah-the Rg Veda, Sama Veda, and Yajur Vedas - which very much encourage fruitive activity. The nine brothers were not at all spiritually enlightened in devotional service to the Lord. Consequently they could not understand the highly exalted position of Jada Bharata."* 11 Sri Nrsimha Purana explains: "Brahma engaged the sages headed by Sanaka in renunciation, the sages headed by Marica in fruitive work, and Narada Muni in unalloyed devotional service." 12 Here the word "tena" (by him) refers to Lord Brahma. Only an appropriate and forced explanation will place the internal activities of direct devotional service, which begin with hearing about the Lord, among the external activities of varnasrama-dharma. In other places are described the activities of devotional service when they are mixed with other activities. This verse was spoken by Sri Narada to Sri Yudhisthira.
Bhakti · Sanskrit §62 · English §59
Source[६२] अग्रे च कर्मादीन् परिहरन् साक्षाद् भक्तिम् एव विधत्ते - परोक्ष-वादो वेदोऽयं बालानाम् अनुशासनम् । कर्म-मोक्षाय कर्माणि विधत्ते ह्य् अगदं यथा ॥ नाचरेद् यस् तु वेदोक्तं स्वयम् अज्ञोऽजितेन्द्रियः । विकर्मणा ह्य् अधर्मेण मृत्योर् मृत्युम् उपैति सः ॥ वेदोक्तम् एव कुर्वाणो निःसङ्गोऽर्पितम् ईश्वरे । नैष्कर्म्यं लभते सिद्धिं रोचनार्था फल-श्रुतिः ॥ य आशु हृदय-ग्रन्थिं निरिजिहीर्षुः परात्मनः । विधिना च यजेद् देवं तन्त्रोक्तेन च केशवम् ॥ [भ्प् ११.३.४४-४७] इत्य् आदि । परोक्षेति टीका च - यत्रान्यथा स्थितोऽर्थः सङ्गोपयितुम् अन्यथा कृत्वोच्यते स परोक्ष-वादः । तथा च श्रुतिः - तं वा एतं चतुर्छुतं (?) सन्तं चतुर्होतेत्य् आचक्षते परोक्षेण परोक्ष-प्रिया एव हि वेदा इति । परोक्ष- वादम् एवाह कर्म-मोक्षायेति । ननु स्वर्गाद्य्-अर्थं कर्माणि विधत्ते न कर्म-मोक्षार्थं तत्राह बालानाम् अनुशासनं यथा तथा । अत्र दृष्टान्तः अगदम् औषधं यथा पिता बालम् अगदं पाययन् खण्ड- लड्डुकादिभिः प्रलोभ्यन् पाययति ददाति च तानि खण्ड-लड्डुकादीनि । नैतावता अगदस्य तल्-लाभः प्रयोजनम् अपित्वारोग्यम् । तथा वेदोऽप्य् अवान्तर-फलैः प्रलोभयन् कर्म-मोक्षायैव कर्माणि विधत्त इत्य् एषा । अज्ञो न विद्यते ज्ञा श्री-भगवतः कथा-श्रवणादौ श्रद्धा-लक्षणा धी- वृत्तिर् यस्य सः । अतएव तस्मिन् न प्रवर्तत इत्य् अर्थः । तथैवाजितेन्द्रियो ब्रह्म-जिज्ञासुः सन् पारमेष्ठ्य-पर्यन्त-भोगे विरक्तो वा न भवतीत्य् अर्थः । तावत् कर्माणि कुर्वीत इत्य्-आदौ [भ्प् ११.२.९] परसपर-निरपेक्षयोः श्रद्धा-विरक्तयोर् द्वयोर् एव तत्-तन्-मर्यादात्वेनोक्तेः । विकर्मणा विहिताकरण-रूपेण मृत्योर् अनन्तरं मृत्युं मरण-तुल्यां यातनाम् उपैति । पुनः पुनर् मरणम् उपैत् यातनान् चोपैतीत्य् अर्थः । अतस् तेषां विहित-कर्म-त्यागे कथञ्चिन् न निस्तारः । ईश्वर-प्रयोजक-कर्तृकस्य कर्मणः ईश्वरार्पण-लक्षण-यथार्थानुष्ठानेन तत्-प्रसादे त्व् असौ सुतराम् एवं स्याद् इत्य् आह वेदोक्तम् इति । तस्माद् वेदोक्तम् एव कुर्वाणो न तु निषिद्धम् । नैष्कर्म्यां कर्म-बन्धागोचरता-रूपां सिद्धिं लभते । ननु कर्मणि क्रियमाणे तस्मिन्न् आसक्तिस् तत्-फलं च स्यान् न तु नैष्कर्म- रूपा सिद्धिर् अत आह निःसङ्गोऽनभिनिवेशवान् । ईश्वरे तन्-निमित्तम् एव तत्रार्पितं न तु फलोद्देशेन । ननु फलस्य श्रुतत्वात् कर्मणि कृते फलं भवेद् एव । न, रोचनार्थेति कर्मणि रुच्य्-उत्पादनार्था अगद-पाने खण्डलड्डुकादिवत् । ततश् च (पगे २२) कर्माभिरुच्या वेदार्थं सम्यग् विचारयति । अथ च -- यो वा एतद् अक्षरम् अविदित्वा गार्ग्य् अस्माल् लोकात् प्रैति स कृपण [बृहद् ३.८.१०] इत्य् अनेनाब्रह्मज्ञस्य कृपणतां, तम् एतं वेदानुवचनेन बाह्मणा विविदिषन्ति ब्रह्मचर्येण [बृहद् ४.४.२२] इत्य् आदिना यज्ञादीनां ज्ञान-शेषतां चावधार्य निष्कामेषु कर्मसु प्रवर्तते । ततः स्वर्ग-कामो यजेत इत्य् आदिभिः कामितस्यैव स्वर्गादेः फलत्वेनावगमाद् अकामितोऽसौ न भवतीति नैष्कर्म्य-सिद्धिः स्वत एव भवतीति स्थिते किम् उत श्रीमद्-ईश्वरार्पणेन तत्-प्रसादे सतीत्य् अर्थः । तद् एवं विलम्बेनैव नैष्कर्म्य-सिद्धेर् हेतुम् उक्त्वा यथा तरोर् मूल- निषेचनेन [भ्प् ४.३१.१४] इति न्यायेन सर्व-धर्म-पर्याप्ति-हेतुंनैष्कर्म- सिद्धि-साध्य-हृदय-ग्रन्थि-भेदस्यापि शीघ्रोपायं स्वातन्त्र्येनाह य आश्व् इति । य आशु शीघ्रम् एव देह-द्वयात् परस्य आत्मनो जीवस्य हृदय-ग्रन्थिं देहाहङ्कारं निरह्र्तुम् इच्छुर् भवति स त्व् अन्यत् कर्मादिक्ं स्वरूपत एव त्यक्त्वा तन्त्रोक्तेनागम-मार्गेण चकारात् वेदोक्तेन च विधिना प्रकारेण केशवं देवम् अर्चयेत् ।
[62] agre ca karmādīn pariharan sākṣād bhaktim eva vidhatte - parokṣa-vādo vedo'yaṃ bālānām anuśāsanam | karma-mokṣāya karmāṇi vidhatte hy agadaṃ yathā || nācared yas tu vedoktaṃ svayam ajño'jitendriyaḥ | vikarmaṇā hy adharmeṇa mṛtyor mṛtyum upaiti saḥ || vedoktam eva kurvāṇo niḥsaṅgo'rpitam īśvare | naiṣkarmyaṃ labhate siddhiṃ rocanārthā phala-śrutiḥ || ya āśu hṛdaya-granthiṃ nirijihīrṣuḥ parātmanaḥ | vidhinā ca yajed devaṃ tantroktena ca keśavam || [BhP 11.3.44-47] ity ādi | parokṣeti ṭīkā ca - yatrānyathā sthito'rthaḥ saṅgopayitum anyathā kṛtvocyate sa parokṣa-vādaḥ | tathā ca śrutiḥ - taṃ vā etaṃ caturchutaṃ (?) santaṃ caturhotety ācakṣate parokṣeṇa parokṣa-priyā eva hi vedā iti | parokṣa- vādam evāha karma-mokṣāyeti | nanu svargādy-arthaṃ karmāṇi vidhatte na karma-mokṣārthaṃ tatrāha bālānām anuśāsanaṃ yathā tathā | atra dṛṣṭāntaḥ agadam auṣadhaṃ yathā pitā bālam agadaṃ pāyayan khaṇḍa- laḍḍukādibhiḥ pralobhyan pāyayati dadāti ca tāni khaṇḍa-laḍḍukādīni | naitāvatā agadasya tal-lābhaḥ prayojanam apitvārogyam | tathā vedo'py avāntara-phalaiḥ pralobhayan karma-mokṣāyaiva karmāṇi vidhatta ity eṣā | ajño na vidyate jñā śrī-bhagavataḥ kathā-śravaṇādau śraddhā-lakṣaṇā dhī- vṛttir yasya saḥ | ataeva tasmin na pravartata ity arthaḥ | tathaivājitendriyo brahma-jijñāsuḥ san pārameṣṭhya-paryanta-bhoge virakto vā na bhavatīty arthaḥ | tāvat karmāṇi kurvīta ity-ādau [BhP 11.2.9] parasapara-nirapekṣayoḥ śraddhā-viraktayor dvayor eva tat-tan-maryādātvenokteḥ | vikarmaṇā vihitākaraṇa-rūpeṇa mṛtyor anantaraṃ mṛtyuṃ maraṇa-tulyāṃ yātanām upaiti | punaḥ punar maraṇam upait yātanān copaitīty arthaḥ | atas teṣāṃ vihita-karma-tyāge kathañcin na nistāraḥ | īśvara-prayojaka-kartṛkasya karmaṇaḥ īśvarārpaṇa-lakṣaṇa-yathārthānuṣṭhānena tat-prasāde tv asau sutarām evaṃ syād ity āha vedoktam iti | tasmād vedoktam eva kurvāṇo na tu niṣiddham | naiṣkarmyāṃ karma-bandhāgocaratā-rūpāṃ siddhiṃ labhate | nanu karmaṇi kriyamāṇe tasminn āsaktis tat-phalaṃ ca syān na tu naiṣkarma- rūpā siddhir ata āha niḥsaṅgo'nabhiniveśavān | īśvare tan-nimittam eva tatrārpitaṃ na tu phaloddeśena | nanu phalasya śrutatvāt karmaṇi kṛte phalaṃ bhaved eva | na, rocanārtheti karmaṇi rucy-utpādanārthā agada-pāne khaṇḍalaḍḍukādivat | tataś ca (page 22) karmābhirucyā vedārthaṃ samyag vicārayati | atha ca -- yo vā etad akṣaram aviditvā gārgy asmāl lokāt praiti sa kṛpaṇa [Bṛhad 3.8.10] ity anenābrahmajñasya kṛpaṇatāṃ, tam etaṃ vedānuvacanena bāhmaṇā vividiṣanti brahmacaryeṇa [Bṛhad 4.4.22] ity ādinā yajñādīnāṃ jñāna-śeṣatāṃ cāvadhārya niṣkāmeṣu karmasu pravartate | tataḥ svarga-kāmo yajeta ity ādibhiḥ kāmitasyaiva svargādeḥ phalatvenāvagamād akāmito'sau na bhavatīti naiṣkarmya-siddhiḥ svata eva bhavatīti sthite kim uta śrīmad-īśvarārpaṇena tat-prasāde satīty arthaḥ | tad evaṃ vilambenaiva naiṣkarmya-siddher hetum uktvā yathā taror mūla- niṣecanena [BhP 4.31.14] iti nyāyena sarva-dharma-paryāpti-hetuṃnaiṣkarma- siddhi-sādhya-hṛdaya-granthi-bhedasyāpi śīghropāyaṃ svātantryenāha ya āśv iti | ya āśu śīghram eva deha-dvayāt parasya ātmano jīvasya hṛdaya-granthiṃ dehāhaṅkāraṃ nirahrtum icchur bhavati sa tv anyat karmādikṃ svarūpata eva tyaktvā tantroktenāgama-mārgeṇa cakārāt vedoktena ca vidhinā prakāreṇa keśavaṃ devam arcayet |
English translation
English witness · section(s) 59
Anuccheda 59
1 In the story of Jayanta this question was asked (Srimad Bhagavatam 11.2.30): "Therefore, O completely sinless ones, I ask you to kindly tell me what the supreme good is. After all, even half a moment's association with pure devotees within this world of birth and death is a priceless treasure for any man."*** The answer is given in this verse (Srimad Bhagavatam 11.2.33); 2 "I consider that one whose intelligence is constantly disturbed by his falsely identifying himself with the temporary material world can achieve real freedom from fear only by worshipping the lotus feet of the infallible Supreme Lord. in such devotional service all fear ceases entirely."*** 4 Srila Sridhara Svami comments: "In the first verse he explains what is the supreme good." The question is asked (Srimad Bhagavatam 11.2.31): "Please speak about how one engages in the devotional service of the Supreme Lord, if you consider me capable of properly hearing these topics. When a living entity offers loving service to the Supreme Lord, the Lord is immediately satisfied and in return He will give even His own self to the surrendered soul."*** The answer is given (Srimad Bhagavatam 11.2.34-36): "Even ignorant living entities can very easily come to know the Supreme Lord if they adopt those means prescribed by the Supreme Lord Himself. The process recommended by the Lord is to be known as bhagavata-dharma, or devotional service to the Supreme Personality of Godhead.*** "O king, one who accepts this process of devotional service to the Supreme Personality of Godhead will never blunder on his path in this world. Even while running with eyes closed, he will never trip or fall.*** "In accordance with the particular nature one has acquired in conditioned life, whatever one does with body, words, mind, senses, intelligence, or purified consciousness one should offer to the Supreme,, thinking, 'This is for the pleasure of Lord Narayana.'"*** Then, after saying this, he says (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 servant of Krsna, he becomes Krsna's competitor. This is called 'viparyayp 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."* In this verse the word "bhaktya" means "by engaging in devotional service that consists of many activities beginning with hearing and chanting the Lord's glories and that is not mixed with impersonal speculation and other things." "Ekaya" means "without interruption and performed with love."