Bhakti · Sanskrit §63 · English §60
Source[६३] अन्य-देव-दृष्टि-परित्यागार्थस् तथोपसहारश् च । एवम् अग्न्य्-अर्क-तोयाद् अतिथौ हृदये च यः । यजतीश्वरम् आत्मानम् अचिरान् मुच्यते हि सः ॥ [भ्प् ११.३.५५] आत्मानं परमात्मानम् ॥ ॥११.३॥ श्रीमद्-आविर्होत्रो विदेहम् ॥६३॥
[63] anya-deva-dṛṣṭi-parityāgārthas tathopasahāraś ca | evam agny-arka-toyād atithau hṛdaye ca yaḥ | yajatīśvaram ātmānam acirān mucyate hi saḥ || [BhP 11.3.55] ātmānaṃ paramātmānam || ||11.3|| śrīmad-āvirhotro videham ||63||
English translation
English witness · section(s) 60
Anuccheda 60
1 Srimad Bhagavatam (11.2.36) explains: "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."*** From this it is understood that even ordinary work becomes devotional service when offered to the Lord. This path, the path of always working for the Lord, seems to be opposed to the path of always performing the devotional activities that begin with hearing and chanting the Lord's glories. Actually, either of these paths may be followed with steady conviction. This steadiness is described in these words (Srimad Bhagavatam 11.2.38): 2 "Although the duality of the material world does not ultimately exist, the conditioned soul experiences it as real under the influence of his own conditioned intelligence. This imaginary experience of a world separate from Krsna can be compared to the acts of dreaming and desiring. When the conditioned soul dreams at night of something desirable or horrible, or when he daydreams of what he would like to have or avoid, he creates a reality that has no existence beyond his own imagination. The tendency of the mind is to accept and reject various activities based on sense gratification. Therefore an intelligent person should control the mind, restricting it from the illusion of seeing things separate from Krsna, and when the mind is thus controlled he will experience actual fearlessness."*** 3 Here the word "dvayah" means "the duality of material existence, which began with the pradhana, or unmanifested modes of nature." although this duality does not exist (avidyamanah) in the heart of one who is pure, it is manifest (avabhati) in the mind (dhiya) of one rapt in meditation (dhyatuh) on ignorance. In this way it is manifest to the living entity who is originally pure. It is like (yatha) a dream (svapna) or thinking of desires (manoratha). That is the meaning. In this way the mind accepts some things and rejects others. This activity of the mind should be controlled. In that way, by engaging in unwavering devotional service, one becomes fearless. That is the meaning.
Bhakti · Sanskrit §64 · English §61
Source[६४] अग्रे च व्यतिरेकमुखेन - भगवन्तं हरिं प्रायो न भजन्त्य् आत्म-वित्तमाः । तेषाम् अशान्त-कामानां का निष्ठा विजितात्मनाम् ॥ [भ्प् ११.५.१] इत्य्-एतत्-प्रश्नोत्तरम् - मुख-बाहूरु-पादेभ्यः पुरुषस्याश्रमैः सह । चत्वारो जज्ञिरे वर्णा गुणैर् विप्रादयः पृथक् ॥ य एवं पुरुषं साक्षाद् आत्म-प्रभवम् ईश्वरम् । न भजन्त्य् अवजानन्ति स्थानाद् भ्रष्टाः पतन्त्य् अधः ॥ [भ्प् ११.५.२-३] पूर्वं श्री-द्रविडोपदेशेऽपि देव-कृत-श्री-नारायण-स्तुतौ -- त्वां सेवतां सुर-कृता बहवोऽन्तरायाः स्वौको विलङ्घ्य परमं व्रजतां पदं ते । नान्यस्य बर्हिषि बलीन् ददतः स्व-भागान् धत्ते पदं त्वम् अविता यदि विघ्न-मूर्ध्नि ॥ [भ्प् ११.४.१०] इत्य् उक्तम् । तत्र च यज्ञे स्व-भागान् ददतः सुर-कृता विघ्ना न भवन्ति । त्वां सेवमानानां तु मात्सर्येण तत्-कृतास् ते भवन्ति किन्तु यदीति निश्चये यदि वेदाः प्रमाणम् इतिवन् निश्चितम् एव त्वं तेषाम् अवितेति । त्वां सेवमानो विघ्न-मूर्ध्नि पदं च धत्ते प्रतुत तम् एव सोपानम् इव कृत्वा व्रजतीत्य् अर्थः । तद् एवं श्रुत्वा संसार एव तिष्ठतां यत् पर्यवसानं भवेत् तत् पृष्ठं भगवन्तम् इत्य् आदिना तत्रोत्तरयन् प्रथमं तेषां प्रत्यवायित्वम् आह मुखेति पादोन-द्वयेन । पर्यवसानम् आह स्थानाद् इति पादेन ॥ ॥ ११.५ ॥ श्री-चमसो विदेहम् ॥६४॥
[64] agre ca vyatirekamukhena - bhagavantaṃ hariṃ prāyo na bhajanty ātma-vittamāḥ | teṣām aśānta-kāmānāṃ kā niṣṭhā vijitātmanām || [BhP 11.5.1] ity-etat-praśnottaram - mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha | catvāro jajñire varṇā guṇair viprādayaḥ pṛthak || ya evaṃ puruṣaṃ sākṣād ātma-prabhavam īśvaram | na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ || [BhP 11.5.2-3] pūrvaṃ śrī-draviḍopadeśe'pi deva-kṛta-śrī-nārāyaṇa-stutau -- tvāṃ sevatāṃ sura-kṛtā bahavo'ntarāyāḥ svauko vilaṅghya paramaṃ vrajatāṃ padaṃ te | nānyasya barhiṣi balīn dadataḥ sva-bhāgān dhatte padaṃ tvam avitā yadi vighna-mūrdhni || [BhP 11.4.10] ity uktam | tatra ca yajñe sva-bhāgān dadataḥ sura-kṛtā vighnā na bhavanti | tvāṃ sevamānānāṃ tu mātsaryeṇa tat-kṛtās te bhavanti kintu yadīti niścaye yadi vedāḥ pramāṇam itivan niścitam eva tvaṃ teṣām aviteti | tvāṃ sevamāno vighna-mūrdhni padaṃ ca dhatte pratuta tam eva sopānam iva kṛtvā vrajatīty arthaḥ | tad evaṃ śrutvā saṃsāra eva tiṣṭhatāṃ yat paryavasānaṃ bhavet tat pṛṣṭhaṃ bhagavantam ity ādinā tatrottarayan prathamaṃ teṣāṃ pratyavāyitvam āha mukheti pādona-dvayena | paryavasānam āha sthānād iti pādena || || 11.5 || śrī-camaso videham ||64||
English translation
English witness · section(s) 61
Anuccheda 61
1 Fearing that someone may object, saying, "Is it not true that when one attempts to control the mind by repeated practice of yoga interruptions in his devotional service remain?" I say that one who engages in devotional service is attached to devotional service is successful in controlling the mind. The way this is done is explained in this second quotation (Srimad Bhagavatam 11.2.39): 2 "An intelligent person who has controlled his mind and conquered fear should give up all attachment to material objects such as wife, family and nation and should wander freely without embarrassment, hearing and chanting the holy names of the Lord, the bearer of the chariot wheel. The whole names of Krsna are all-auspicious because they describe His transcendental birth and activities, which He performs within this world for the salvation of the conditioned souls. Thus the holy names of the Lord are sung throughout the world."*** 3 Srila Sridhara Svami comments: "The words 'janmani karmani namani tadarthakani' mean 'the Lord's births, deeds and names'. Fearing that someone may say 'It is not possible for one to properly understand the Lord's names', this verse says 'One should wander freely, hearing and chanting the famous holy names of the Lord.' Here the word 'asangah' means 'without material desire'." This verse was spoken by Sri Kavi Videha.
Bhakti · Sanskrit §65 · English §62
Source[६५] अग्रे च पूर्वोक्त-प्रकारेण भक्तेर् एवाभिहितत्वे भवेत् तस्य तद्-विशेष- प्रश्नोऽपि युक्तः । कस्मिन् काल इत्य् आदिना [भ्प् ११.५.१८] तथैवोत्तरितम् । कृतं त्रेता द्वापरं च कलिर् इत्य् एषु केशवः । नाना-वर्णाभिधाकारो नानैव विधिनेज्यते ॥ [भ्प् ११.५.२०] नानैव विधिना विविधेन मार्गेन ॥ ॥ ११.५ ॥ श्री-करभाजनो विदेहम् ॥६५॥
[65] agre ca pūrvokta-prakāreṇa bhakter evābhihitatve bhavet tasya tad-viśeṣa- praśno'pi yuktaḥ | kasmin kāla ity ādinā [BhP 11.5.18] tathaivottaritam | kṛtaṃ tretā dvāparaṃ ca kalir ity eṣu keśavaḥ | nānā-varṇābhidhākāro nānaiva vidhinejyate || [BhP 11.5.20] nānaiva vidhinā vividhena mārgena || || 11.5 || śrī-karabhājano videham ||65||
English translation
English witness · section(s) 62
Anuccheda 62
1 Rejecting fruitive work and other activities, he prescribes direct devotional service (Srimad Bhagavatam 11.3.44-47): "Childish and foolish people are attached to materialistic, fruitive, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine.*** 2 "If an ignorant person who has not conquered the material senses does not adhere to the Vedic injunctions, certainly he will engage in sinful and irreligious activities. Thus his reward will be repeated birth and death.*** 3 "By executing without attachment the regulated activities prescribed in the Vedas, offering the results of such work to the Supreme Lord, one attains the perfection of freedom from the bondage of material work. The material fruitive results offered in the revealed scriptures are not the actual goal of Vedic knowledge, but are meant for stimulating the interest of the performer.*** 4 "One who desires to quickly cut the knot of false ego, which binds the spiritual soul, should worship the Supreme Lord, Kesava, by the regulations found in Vedic literatures such as the tantras.*** 5 Srila Sridhara Svami comments on 11.3.44: The word 'paroksa-vadah' means 'concealment of the real nature of something by claiming it is something different that what it really is'. The Sruti-sastra (Aitareya Upanisad 1.3.14) explains, 'They call the four Vedic priests catur-huta. In this way the demigods are fond of using paroksa-vada'. In this verse the paroksa-vada is in the phrase beginning with the words 'karma-moksaya'. 6 "Here someone may object, 'Is it not true that the activities (karmani) given (dhatte) in the Vedas are meant not for ultimate liberation but only for attainment of Svargaloka?' To answer this he speaks the words beginning with 'balanam anusasanam'. Here the example of medicine (agadam) is given. By making him desire khana-laddu candies, a father makes his child drink medicine. First he makes the child drink the medicine, and then he gives him the candy. The goal here is not to give the child some sandy. The goal is to cure him of the disease. In the same way the Vedas offer many material benefits only to give activities by which the living entities attain liberation." 7 Srila Sridhara Svami comments on Srimad Bhagavatam 11.3.45: "Here someone may object, 'Is is not true that if liberation were the real goal of life then the speaker here would first have rejected all fruitive work?' To answer this he speaks this verse (11.3.45)." 8 The word "ajnah" is defined in this way: A person whose intelligence is full of faith in the devotional activities that begin with hearing about the Lord is a wise man (jna). A person who has no such faith is a fool (ajna). That is the meaning. In the same way a person who has not conquered his material senses (ajitendriyah) cannot attain renunciation from the host of material pleasures that culminate in the happinesses experienced by the demigod Brahma, and neither can he be eager to understand the nature of the Supreme Spirit. That is the meaning. 9 Srimad Bhagavatam (11.20.9) explains: "As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by sravanam kirtanam visnoh, one has to act according to the regulative principles of the Vedic injunctions."*** This verse describes a person who has neither faith nor renunciation. 10 By working in defiance of the Vedic injunctions (vikarmana) a person attains death after death (mrtyor mrtym upaiti) and he attains tortures as painful as dying. That is the meaning (in Srimad Bhagavatam 11.3.45). However, by somehow renouncing all work one will not attain liberation. It is by offering one's work to the Lord that one attains His mercy. This kind of work is described (in Srimad Bhagavatam 11.3.46) in the word "vedoktam" (the works prescribed by the Vedas). Therefore one is not forbidden to perform the works prescribed by the Vedas (vedoktam eva kurvanah), for by performing them one attains the perfection of freedom from the bondage of material work (naiskarmyam labhate siddhim). 11 Here someone may object: "Is it not true that by working in that way one will become attached to fruit of that work?" Here the reply is: No. By working in that way one remains unattached (nihsangah) and attains freedom from the bondage of material work (naiskarmyam). This happens because the results of work are offered (arpitam) to the Supreme Lord (isvare). 12 Here someone may object: "Is it not true that if one works because of hearing in the Vedas of a certain result, then he will certainly attain the result of that work?" The answer given here is: No. The Vedas describe these results only to attract (rocanartha) the people to perform these beneficial activities. Here the example is given of promising khanda-laddu candies to convince a child to drink medicine. In this way one should understand the Vedas' offering of certain attractive results for performing certain activities. 13 Sri Brhad-aranyaka Upanisad explains: "He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realisation."* 3.8.10 "By observing celibacy and studying the Vedas, brahmanas try to understand the Supreme." 4.4.22 When they understand the highest knowledge learned by performing Vedic sacrifices and other auspicious activities described in the Vedas, they engage in activities that bring no karmic result. The scriptures say, "Desiring to attain Svargaloka, one performs sacrifices." One who desires to attain Svargaloka is certainly not desireless. Still, eventually by performing auspicious activities he is automatically promoted to become free from karmic results. If this is so, then what can be said of attaining the Lord's mercy by offering to Him the fruits of one's work? That is the meaning. 14 In this way one gradually becomes free of karma. Srimad Bhagavatam (4.31.14), however, explains: "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."* This verse describes the way to quickly satisfy all occupational duties, become free of karmic reactions, and cut the knot of false ego in the heart. This way is also explained in these words (Srimad-Bhagavatam 11.3.47): "One who desires to quickly cut the knot of false ego, which binds the spiritual soul, should worship the Supreme Lord, Kesava by the regulations found in Vedic literatures such as the tantras.*** This verse means that one who desires to quickly (asu) cut the knot of false ego in the heart (hrdaya-granthim), which binds the spiritual soul (aparatmanah), should abandon all other duties and (and), worship Lord Kesava according to the regulations found in Vedic literatures such as the tantras (tantroktena).
Bhakti · Sanskrit §66 · English §63–64
Source[६६] श्री-भगवद्-उद्धव-संवादेऽपि - त्वं तु सर्वं परित्यज्य स्नेहं स्व-जन-बन्धुषु मय्य् आवेश्य मनः सम्यक् सम-दृग् विचरस्व गाम् ॥ [भ्प् ११.७.६] नोद्धवोऽण्व् अपि मन्-न्यून [भ्प् ३.४.३१] इत्य्-आदिभिः श्रीमद्-उद्ध्वस्य सिद्धत्वेनैव प्रसिद्धत्वात् तं लक्ष्यीकृत्य तद्-द्वारान्येभ्य एवोपदेशोऽयम् । एवम् अन्यत्र ज्ञेयम् । ततश् च जहल्-लक्षणया त्वं त्वदीय- मार्गानुगतो भक्तो विचरस्व विचरत्व् इत्य् एवार्थः । समदृक्त्वं च मां विनान्यत्र हेयोपादेयत्वाभावात् । तु-शब्दो बहिर्मुख-निवृत्त्य्-अर्थः । तेनापि पूर्वम् इदम् अभिप्रेतम् । त्वयोपयुक्त-स्रग्-गन्ध-वासोऽलङ्कार-चर्चिताः । उच्छिष्ट-भोजिनो दासास् तव मायां जयेमहि ॥ मुनयो वात-वासनाः[*एन्द्नोते #२] श्रमणा ऊर्ध्व-मन्थिनः । ब्रह्माख्यं धाम ते यान्ति शान्ताः सन्न्यासिनोऽमलाः ॥ वयं त्व् इह महायोगिन् भ्रमन्तः कर्म-वर्त्मसु । त्वद्-वार्तया तरिष्यामस् तावकैर् दुस्तरं तमः ॥ स्मरन्तः कीर्तयन्तश् च कृतानि गदितानि ते । गत्य्-उत्स्मितेक्षित-क्ष्वेलि यन् नृलोक-विडम्बनम् ॥ [भ्प् ११.६.४६-५०] इति । ॥ ११.७ ॥ श्री-भगवान् ॥६६॥
[66] śrī-bhagavad-uddhava-saṃvāde'pi - tvaṃ tu sarvaṃ parityajya snehaṃ sva-jana-bandhuṣu mayy āveśya manaḥ samyak sama-dṛg vicarasva gām || [BhP 11.7.6] noddhavo'ṇv api man-nyūna [BhP 3.4.31] ity-ādibhiḥ śrīmad-uddhvasya siddhatvenaiva prasiddhatvāt taṃ lakṣyīkṛtya tad-dvārānyebhya evopadeśo'yam | evam anyatra jñeyam | tataś ca jahal-lakṣaṇayā tvaṃ tvadīya- mārgānugato bhakto vicarasva vicaratv ity evārthaḥ | samadṛktvaṃ ca māṃ vinānyatra heyopādeyatvābhāvāt | tu-śabdo bahirmukha-nivṛtty-arthaḥ | tenāpi pūrvam idam abhipretam | tvayopayukta-srag-gandha-vāso'laṅkāra-carcitāḥ | ucchiṣṭa-bhojino dāsās tava māyāṃ jayemahi || munayo vāta-vāsanāḥ[*ENDNOTE #2] śramaṇā ūrdhva-manthinaḥ | brahmākhyaṃ dhāma te yānti śāntāḥ sannyāsino'malāḥ || vayaṃ tv iha mahāyogin bhramantaḥ karma-vartmasu | tvad-vārtayā tariṣyāmas tāvakair dustaraṃ tamaḥ || smarantaḥ kīrtayantaś ca kṛtāni gaditāni te | gaty-utsmitekṣita-kṣveli yan nṛloka-viḍambanam || [BhP 11.6.46-50] iti | || 11.7 || śrī-bhagavān ||66||
English translation
English witness · section(s) 63–64
Anuccheda 63
One should not see the various demigods as independent of the Supreme Personality of Godhead. This is described in these words (Srimad Bhagavatam 11.3.55): "Thus the worshipper of the Supreme Lord should recognise that the Personality of Godhead is all-pervading and should worship Him through His presence in fire, the sun, water and other elements, in the heart of the guest one receives in one's home, and also in one's own heart. In this way the worshipper will very soon achieve liberation."*** Here the word "atmanam" means "the Supersoul". This verse was spoken by Sri Avirhotra to Videha.
Srila Jiva Gosvami's Sri Bhakti-sandarbha An Essay on Devotional Service Volume Two
Table of Contents The Non-devotees, Anuccheda 64, Page 2 The Lord's Incarnations in the Different Yugas, Anuccheda 65 Page 2 Devotional Service is Better than Jnana, Anucchedas 66-67 Page 3 Non-devotional Scriptures are Rejected, Anucchedas 68-69 Page 4 Devotional Service is the Best Path, Anucchedas 70-84 Page 5 Hearing, Chanting and Remembering the Lord's Glories, Anucchedas 85-93 Page 11 The Vedas Point to Devotional Service, Anuccheda 94 Page 17 By Performing Many Pious Deeds One Attains Devotional Service, Anucchedas 95-96 Page 18 By Devotional Service Everything is Attained, Anucchedas 97-98 Page 20 Devotional Service is Better Than Fruitive Work, Anuccheda 99 Page 22 Devotees are Better Than Brahmanas, Anucchedas 100-101 Page 23 Devotional and Non-devotional Activities Compared, Anuccheda 102 Page 25 Devotional Service is Better Than Impersonalism, Anucchedas103-105 Page 26 One Should Take Shelter of Lord Visnu, Not the Demigods, Anuccheda 106 Page 28
Anuccheda 64
1 They who do not worship the Lord are described in the passage beginning with these words (Srimad Bhagavatam 11.5.1): "My dear Yogendras, all of you are most perfect in knowledge of the science of the self. Therefore, kindly explain to me the destination of those who for the most part never worship the Supreme Personality of Godhead, Hari, who are unable to quench their material desires and who are not in control of their own selves."*** 2 This question is answered in these words (Srimad Bhagavatam 11.5.2-3): "Each of the four social orders, headed by the brahmanas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated.*** 3 "If any of the members of the four varnas and four asramas fail to worship or intentionally disrespect the Personality of Godhead, who is the source of their own creation, they will fall down from their position into a hellish state of life."*** 4 Previously, in Sri Drumila's instructions, in the prayers the demigods offered to Lord Narayana, it was said (Srimad Bhagavatam 11.4.10): "The demigods place many obstacles on the path of those who worship You to transcend the temporary abodes of the demigods and reach Your supreme abode. Those who offer the demigods their assigned shares in sacrificial performances encounter no such obstacles. But because You are the direct protector of Your devotee, he is able to step over the head of whatever obstacles the demigods place before him."*** 5 This verse means: "They who offer (dadatah) the demigods their assigned shares (sva-bhagan) in sacrificial performances encounter no obstacles from the demigods (sura-krtah). However, out of envy the demigods do place many obstacles before they who serve You (tvam)." The word "yadi" here is used to show a conclusion, as in the statement "yadi vedah pramanam" (The Vedas are the highest authority). The conclusion here is "You (tvam) become their protector (avita). In this way one who serves You places (dhatte) his foot (padam) on the head (murdhni) of any obstacle (vighna). Making these obstacles like a stairway, the devotee goes to the Lord. That is the meaning. Hearing of the fate of the conditioned souls in the material world, King Videha asked the question posed in Srimad Bhagavatam 11.5.1. Sri Camasa Muni answered that question in Srimad Bhagavatam 11.5.2-3 and especially in the last line of Srimad Bhagavatam 11.5.3, by describing the terrible condition of the conditioned souls. This verse was spoken by Sri Camasa Muni to the King of Videha.
Bhakti · Sanskrit §67–69 · English §65
Source[६७] अग्रे च ज्ञान-योगस्य केवलयासाध्यत्वं भक्ति-योगस्य तु सुख- साध्यत्वम् आनुषाङ्गिकतया ज्ञान-जनकत्वं स्वयम् अपि पुरुषार्थत्वं चेति । यथा - न कुर्यान् न वदेत् किञ्चिन् न ध्यायेत् साध्व् असाधु वा । आत्मारामोऽनया वृत्त्या विचरेज् जडवन् मुनिः ॥ [भ्प् ११.११.१७] इत्य् अन्तेन ज्ञान-योगम् उक्त्वा भक्ति-योगम् उद्द्भावयितुम् आह -- शब्द-ब्रह्मणि निष्णातो निष्णायात् परे यदि । श्रुतस् तस्य श्रम-फलो ह्य् अधेनुम् इव रक्षत ॥ [भ्प् ११.११.१८] अत्र पर-ब्रह्म-पदेन पर-तत्त्व-मात्रम् उच्यते ।न तु ब्रह्मत्व- भगवत्त्वादि-विवेकेनेति ज्ञेयम्, सर्वत्र तत्-साम्यात् । तद् एवं शब्द- ब्रह्माभ्यासस्य पर-ब्रह्माभ्यासः प्रयोजनम् इत्य् उक्तम् । तत्र सर्वेष्व् एवांशेषु विशेषतः उपनिषद्-भागेषु शब्द-ब्रह्मणस् तत्-प्रतिपादकत्वे स्थितेऽपि तद्-विचार-कोटिभिर् अपि पर-ब्रह्म-निष्ठा न जायते, किन्तु तस्मिन् यस्मिन्न् अंशे श्री-भगवद्-आकार-पर-ब्रह्म-लीलादिकं प्रतिपाद्यते तद्- अभ्यासेनैव भगवद्-आकारे च निष्ठा जायते । तद् उक्तम् -- संसार-सिन्धुम् अतिदुस्तरम् उत्तितीर्षोर् नान्यः प्लवो भगवतः पुरुषोत्तमस्य । लीला-कथा-रस-निषेवणम् अन्तरेण पुंसो भवेद् विविध-दुःख-दवार्दितस्य ॥[भ्प् १२.४.४०] (पगे२४) श्रेयः-सृतिं भक्तिम् उदस्य ते विभो क्लिश्यन्ति ये केवेल-बोध-लब्धये । तेषाम् असौ क्लेशल एव शिष्यते नान्यद् यथा स्थूल-तुषावघातिनाम् ॥ [भ्प् १०.१४.४] इत्य्-आदि च । [६८-६९] अतएव मदीय-लीला-शून्यां वैदिकीम् अपि वाचं नाभसेद् इत्य् आह द्वाभ्याम् - गां दुग्ध-दोहाम् असतीं च भार्यां देहं पराधीनम् असत्-प्रजां च । वित्तं त्वत्-तीर्थीकृतम् अङ्ग वाचं हीनां मया रक्षति दुःख-दुःखी ॥ [भ्प् ११.११.१९] मया श्री-भगवता हीनां मम लीलादि-शून्याम् । मया हीनां वाचम् इत्य् उक्तं विवृणोति - यस्यां न मे पावनम् अङ्ग कर्म स्थितुद्भव-प्राण-निरोधम् अस्य । लीलावतारेप्सित-जन्म- वा स्याद् बन्ध्यां गिरं तां विभृयान् न धीरः ॥ [भ्प् ११.११.२०] यस्यां मे जगतः शोधकं चरितं न स्यात् किं तद् अस्य विश्वस्य स्थित्य्-आदि- रूपं तद्-धेतुर् इत्य् अर्थस् ततोऽप्य् उत्कृष्टतमत्वेन विमृष्याह लीलावतारेषु ईप्सितं जगतः प्रेमास्पदं श्री-कृष्ण-रामादि-जन्म वा न स्यात्, तां निष्फलां गिरं वेद-लक्षणाम् अपि धीरो धीमान् न धारयेत् । तद् उक्तं श्री-नारदेन - इदं हि पुंसस् तपमः श्रुतस्य वा [भ्य्प् १.५.२२] इत्य् आदि । अतएव गीतं कलि-युग-पावनावतारेण श्री-भगवता - श्रुतम् अप्य् औपनिषदं दूरे हरि-कथामृतम् । यन् न सन्ति द्रवच्-चित्त-कम्पाश्रु-पुलकादयम् ॥ [पद्यावली, ३९] इति ।
[67] agre ca jñāna-yogasya kevalayāsādhyatvaṃ bhakti-yogasya tu sukha- sādhyatvam ānuṣāṅgikatayā jñāna-janakatvaṃ svayam api puruṣārthatvaṃ ceti | yathā - na kuryān na vadet kiñcin na dhyāyet sādhv asādhu vā | ātmārāmo'nayā vṛttyā vicarej jaḍavan muniḥ || [BhP 11.11.17] ity antena jñāna-yogam uktvā bhakti-yogam uddbhāvayitum āha -- śabda-brahmaṇi niṣṇāto niṣṇāyāt pare yadi | śrutas tasya śrama-phalo hy adhenum iva rakṣata || [BhP 11.11.18] atra para-brahma-padena para-tattva-mātram ucyate |na tu brahmatva- bhagavattvādi-vivekeneti jñeyam, sarvatra tat-sāmyāt | tad evaṃ śabda- brahmābhyāsasya para-brahmābhyāsaḥ prayojanam ity uktam | tatra sarveṣv evāṃśeṣu viśeṣataḥ upaniṣad-bhāgeṣu śabda-brahmaṇas tat-pratipādakatve sthite'pi tad-vicāra-koṭibhir api para-brahma-niṣṭhā na jāyate, kintu tasmin yasminn aṃśe śrī-bhagavad-ākāra-para-brahma-līlādikaṃ pratipādyate tad- abhyāsenaiva bhagavad-ākāre ca niṣṭhā jāyate | tad uktam -- saṃsāra-sindhum atidustaram uttitīrṣor nānyaḥ plavo bhagavataḥ puruṣottamasya | līlā-kathā-rasa-niṣevaṇam antareṇa puṃso bhaved vividha-duḥkha-davārditasya ||[BhP 12.4.40] (page24) śreyaḥ-sṛtiṃ bhaktim udasya te vibho kliśyanti ye kevela-bodha-labdhaye | teṣām asau kleśala eva śiṣyate nānyad yathā sthūla-tuṣāvaghātinām || [BhP 10.14.4] ity-ādi ca | [68-69] ataeva madīya-līlā-śūnyāṃ vaidikīm api vācaṃ nābhased ity āha dvābhyām - gāṃ dugdha-dohām asatīṃ ca bhāryāṃ dehaṃ parādhīnam asat-prajāṃ ca | vittaṃ tvat-tīrthīkṛtam aṅga vācaṃ hīnāṃ mayā rakṣati duḥkha-duḥkhī || [BhP 11.11.19] mayā śrī-bhagavatā hīnāṃ mama līlādi-śūnyām | mayā hīnāṃ vācam ity uktaṃ vivṛṇoti - yasyāṃ na me pāvanam aṅga karma sthitudbhava-prāṇa-nirodham asya | līlāvatārepsita-janma- vā syād bandhyāṃ giraṃ tāṃ vibhṛyān na dhīraḥ || [BhP 11.11.20] yasyāṃ me jagataḥ śodhakaṃ caritaṃ na syāt kiṃ tad asya viśvasya sthity-ādi- rūpaṃ tad-dhetur ity arthas tato'py utkṛṣṭatamatvena vimṛṣyāha līlāvatāreṣu īpsitaṃ jagataḥ premāspadaṃ śrī-kṛṣṇa-rāmādi-janma vā na syāt, tāṃ niṣphalāṃ giraṃ veda-lakṣaṇām api dhīro dhīmān na dhārayet | tad uktaṃ śrī-nāradena - idaṃ hi puṃsas tapamaḥ śrutasya vā [BhyP 1.5.22] ity ādi | ataeva gītaṃ kali-yuga-pāvanāvatāreṇa śrī-bhagavatā - śrutam apy aupaniṣadaṃ dūre hari-kathāmṛtam | yan na santi dravac-citta-kampāśru-pulakādayam || [Padyāvalī, 39] iti |
English translation
English witness · section(s) 65
Anuccheda 65
1 Now that it is established that devotional service should be performed, the King of Videha asks another question (Srimad Bhagavatam 11.5.19): "In what colours and forms does the Supreme Personality of Godhead appear in each of the different ages, and with what names and by what types of regulative principles is the Lord worshipped in human society."*** 2 The sage answered (Srimad Bhagavatam 11.5.20): "In each of the four yugas, or ages-Krta, Treta, Dvapara and Kali - Lord Kesava appears with various complexions, names and forms and is thus worshipped by various processes."*** 3 Here the words "nanaiva vidhina" mean "by many different paths". This verse was spoken by Sri Karabhajana Muni to the king of Videha.
Bhakti · Sanskrit §70 · English §66
Source[७०] तद् एवं भक्त्यैव ज्ञानं सिध्यतीत्य् उक्त्वा तं च ज्ञान-मार्गम् उपसंहरति - एवं जिज्ञासयापोह्य नानात्व-भ्रमम् आत्मनि । उपारमेत विरजं मनो मय्य् अर्प्य सर्वगे ॥ [भ्प् ११.११.२१] जिज्ञासया बद्धो मुक्त इति व्याख्या गुणतो मे न वस्तुतः [भ्प् ११.११.१] इत्य्- आदि-पूर्वोक्त-प्रकारक-विचारेण । आत्मनि शुद्ध-जीवे । नानात्वं देवत्व- मनुष्यत्वादि-भेदम् अपोह्य । एवं मल्-लीलादि-श्रवणेन मनो मयि ब्रह्माकारे सर्वगे अर्प्य धारयित्वा उपारमेत ।
[70] tad evaṃ bhaktyaiva jñānaṃ sidhyatīty uktvā taṃ ca jñāna-mārgam upasaṃharati - evaṃ jijñāsayāpohya nānātva-bhramam ātmani | upārameta virajaṃ mano mayy arpya sarvage || [BhP 11.11.21] jijñāsayā baddho mukta iti vyākhyā guṇato me na vastutaḥ [BhP 11.11.1] ity- ādi-pūrvokta-prakāraka-vicāreṇa | ātmani śuddha-jīve | nānātvaṃ devatva- manuṣyatvādi-bhedam apohya | evaṃ mal-līlādi-śravaṇena mano mayi brahmākāre sarvage arpya dhārayitvā upārameta |
English translation
English witness · section(s) 66
Anuccheda 66
1 Also, conversing with Uddhava, the Supreme Personality of Godhead said (Srimad Bhagavatam 11.7.6): "Now you should completely give up all attachment to your personal friends and relatives and fix your mind on Me. Thus being always conscious of Me, you should observe all things with equal vision and wander throughout the earth."*** 2 The Lord Himself said (Srimad Bhagavatam 3.4.31): "Uddhava is not inferior to Me in any way because he is never affected by the modes of material nature. Therefore he may remain in this world in order to disseminate specific knowledge of the Personality of Godhead."* Because the Lord Himself thus described Uddhava as a perfect liberated soul, the Lord's giving instruction to Uddhava (Srimad Bhagavatam 11.7.6) is not meant for Uddhava but for others. In this way the verse should be understood to be addressed to others. Speaking in an oblique way, the Lord's intention here is to say, "Following your path, the devotees should wander over the earth." Here the word "sama-drk" means "Being neither repelled nor enamoured by those things that have no relationship with Me." The word "tu" (indeed) emphasises that one should renounce those things that have no relation to the Lord. That is what the Lord intended to say here. 3 Before the Lord even gave this instruction, Uddhava Himself said (Srimad Bhagavatam 11.4.46-49): "Simply by decorating ourselves with the garlands, fragrant oils, clothes and ornaments that You have already enjoyed, and by eating the remnants of Your meals, we, Your servants will indeed conquer Your illusory energy."*** 4 "Naked sages who seriously endeavour in spiritual practice, who have raised their semen upward, who are peaceful and sinless members of the renounced order, attain the spiritual abode called Brahman."*** 5-6 "O greatest of mystics, although we are conditioned souls wandering on the path of fruitive work, we will certainly cross beyond the darkness of this material world simply by hearing about Your Lordship in the association of Your devotees. Thus we are always remembering and glorifying the wonderful things You do and the wonderful things You say. We ecstatically recall Your amorous pastimes with Your confidential conjugal devotees and how You boldly smile and move about while engaged in such youthful pastimes. My dear Lord, Your loving pastimes are bewilderingly similar to the activities of ordinary people within this material world."***
Bhakti · Sanskrit §71 · English §67
Source[७१] तद् एवं ज्ञान-मिश्रां भक्तिम् उपदिश्य तद्-अनादरेणानुषङ्ग-सिद्ध- ज्ञान-गुणां शुद्धाम् एव भक्तिम् उपदिशति चतुर्भिः - यद्य् अनीशो धारयितुं मनो ब्रह्मणि निश्चलम् । मयि सर्वाणि कर्माणि निरपेक्षः समाचर ॥ [भ्प् ११.११.२२] यदीति निश्चये । टीकायां धत्ते पदं त्वम् अविता यदि विघ्न-मूर्ध्नि [भ्प् ११.४.१०] इत्य्-आदिवत् । अत्र ज्ञानेच्छुर् एव प्रकृतेः । श्रीमद्-उद्धवं प्रति च तादृशत्वम् आरोप्यैवेदम् उच्यते । ततश् च श्रेयः-सृतिं भक्तिम् उदस्य ते विभो क्लिश्यन्ति [भ्प् १०.१४.४] इत्य्-आदि-प्रमाणेन भक्तिं विना केवल-ज्ञान- मार्गेण मनो ब्रह्मणि धारयितुं निश्चितम् एवानीशो भवसि । ततोऽपि स्वतो ज्ञानादि-सर्व-गुण-सेवितं भक्ति-योगम् एवाश्रयेति तत्-सोपानम् उपदिशति मयीत्य्-आदिना ।
[71] tad evaṃ jñāna-miśrāṃ bhaktim upadiśya tad-anādareṇānuṣaṅga-siddha- jñāna-guṇāṃ śuddhām eva bhaktim upadiśati caturbhiḥ - yady anīśo dhārayituṃ mano brahmaṇi niścalam | mayi sarvāṇi karmāṇi nirapekṣaḥ samācara || [BhP 11.11.22] yadīti niścaye | ṭīkāyāṃ dhatte padaṃ tvam avitā yadi vighna-mūrdhni [BhP 11.4.10] ity-ādivat | atra jñānecchur eva prakṛteḥ | śrīmad-uddhavaṃ prati ca tādṛśatvam āropyaivedam ucyate | tataś ca śreyaḥ-sṛtiṃ bhaktim udasya te vibho kliśyanti [BhP 10.14.4] ity-ādi-pramāṇena bhaktiṃ vinā kevala-jñāna- mārgeṇa mano brahmaṇi dhārayituṃ niścitam evānīśo bhavasi | tato'pi svato jñānādi-sarva-guṇa-sevitaṃ bhakti-yogam evāśrayeti tat-sopānam upadiśati mayīty-ādinā |
English translation
English witness · section(s) 67
Anuccheda 67
1 Impersonal knowledge (jnana-yoga) cannot bring any good result. Devotional service, however, very easily brings one to the desired goal. Real knowledge is only manifested in relation to devotional service, which itself brings one to the real goal of life. The Lord describes devotional service in these words (Srimad Bhagavatam 11.11.17): 2 "For the purpose of maintaining his body, a liberated sage should not act, speak or contemplate in terms of material good or bad. Rather, he should be detached in all material circumstances, and taking pleasure in self-realisation, he should wander about engaged in this liberated life-style, appearing like a retarded person to outsiders."*** 3 After thus describing the jnana-yoga, the Lord in order to show the nature of devotional service, explains (Srimad Bhagavatam 11.11.18): "If through meticulous study one becomes expert in reading Vedic literature but makes no endeavour to fix one's mind on the Supreme Personality of Godhead, then one's endeavour is certainly like that of a man who works very hard to take care of a cow that gives no milk. In other words, the fruits of one's laborious study of Vedic knowledge will simply be the labour itself. There will be no other tangible result."* 4 The word "para-brahman" means "the Absolute Truth" and, considering Them the same, does not distinguish between the impersonal Brahman and the Supreme Personality of Godhead. When one studies the Vedas he must also fix his mind on the para-brahman. That is said here. If many millions of times one carefully studies the Upanisads and the other parts of the Vedas he will not attain faith in the para-brahman. But if one fixes his mind on the form, pastimes, and other features of the supremely opulent Personality of Godhead, then by studying the Vedas he will attain faith in the impersonal Brahman and the Supreme Personality of Godhead both. 5 For this reason it is said (Srimad Bhagavatam 12.4.40): "For a person who is suffering in the fire of countless miseries and who desires to cross the insurmountable ocean of material existence, there is no suitable boat except that of cultivating devotion to the transcendental taste for the narrations of the Supreme Personality of Godhead's pastimes."* 6 It is also said (Srimad Bhagavatam 10.14.40): "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."*
Bhakti · Sanskrit §72–74 · English §68
Source[७२] अथवा प्राक्तन-भक्ति-(पगे २५) बलाभावाद् ब्रह्म-ज्ञानेच्छुर् यदि तत्र मनो धारयितुम् अनीशः स्यात्, तदाधुनाप्य् एवं कुर्वीतेति योज्यम् । समाचर अर्पय । निरपेक्षो वाञ्छान्तर-रहितः । श्रद्धालुर् मत्-कथाः शृण्वन् सुभद्रा लोक-पावनीः । गायन्न् अनुस्मरन् कर्म जन्म चाभिनयन् मुहुः ॥ मद्-अर्थे धर्म-कामार्थान् आचरन् मद्-अपाश्रयः । लभते निश्चलां भक्तिं मय्य् उद्धव सनातने ॥ [भ्प् ११.११.२३-४] टीका च - मद्-अर्पणः कर्मभिर् विशुद्ध-सत्त्वस्यान्तरङ्गां भक्तिम् आह श्रद्धालुर् इतीत्य् एषा । अभिनयन् जन्म-कर्म-लीलयोर् मध्ये येऽंशा निजाभीष्ट-भाव-भक्ति- गतास् तान् स्वयम् अनुकुर्वन् भगवद्-गतां भक्तान्तर-गतांश् च तान् अन्य- द्वारानुकुर्वन्न् इत्य् अर्थः । किं च, यो धर्मो गोदानादि-लक्षणस् तम् अपि मद्-अर्थे मदीय-जन्मादि-महोत्सवाङ्गत्वेनैव । यश् च कामो महा- प्रासाद-वासादि-लक्षणस् तम् अपि मद्-अर्थे मदीय-सेवाद्य्-अर्थे मन्- मन्दिर-वासादि-लक्सणत्वेनैव । यश् चार्थो धन-सङ्ग्रहस् तम् अपि मद्- अर्थे मत्-सेवा-मात्रोपयोगित्वेनैवाचरन् सेवमानः । मद्-अपाश्रयः मद्- अर्थे आश्रयान्तर-शून्य-चेताश् च सन् ताम् एव कथा-श्रवणादि-लक्षणां भक्तिं मयि निश्चलां काल-त्रयेऽप्य् अव्यभिचारिणीं लभते, तत्-सुखेन कैवल्यादाव् अप्य् अनादरात् । न च भजनीयस्य चलतया वा सा चलिष्यतीति मन्तव्यम् इत्य् आह सनातन इति । [७३-७४] नन्व् एवम्भूत-भक्ति-मार्ग-प्रवृत्तिर् निष्ठा वा कथं स्याद् इत्य् आशङ्क्य तत्र हेतुम् आह - सत्-सङ्ग-लब्धया भक्त्या मयि मां स उपासिता । इति भक्त्या भक्ति-रुच्या स भक्तो माम् उपासिता भजमानो भवति । तस्य च भक्तस्य मदीयं ब्रह्माकारं भगवद्-आकारं च सर्वम् अपि स्वरूप- विज्ञानम् अनायासेनैव भवतीत्य् आह -- स वै मे दर्शितं सद्भिर् अञ्जसा विन्दते पदम् ॥ [भ्प् ११.११.२५] इति । अञ्जसा भक्त्य्-अनुषङ्गेनैव । पदं स्वरूपम् ॥ ॥ ११.११ ॥ श्री-भगवान् ॥ ६७-७५ ॥
[72] athavā prāktana-bhakti-(page 25) balābhāvād brahma-jñānecchur yadi tatra mano dhārayitum anīśaḥ syāt, tadādhunāpy evaṃ kurvīteti yojyam | samācara arpaya | nirapekṣo vāñchāntara-rahitaḥ | śraddhālur mat-kathāḥ śṛṇvan subhadrā loka-pāvanīḥ | gāyann anusmaran karma janma cābhinayan muhuḥ || mad-arthe dharma-kāmārthān ācaran mad-apāśrayaḥ | labhate niścalāṃ bhaktiṃ mayy uddhava sanātane || [BhP 11.11.23-4] ṭīkā ca - mad-arpaṇaḥ karmabhir viśuddha-sattvasyāntaraṅgāṃ bhaktim āha śraddhālur itīty eṣā | abhinayan janma-karma-līlayor madhye ye'ṃśā nijābhīṣṭa-bhāva-bhakti- gatās tān svayam anukurvan bhagavad-gatāṃ bhaktāntara-gatāṃś ca tān anya- dvārānukurvann ity arthaḥ | kiṃ ca, yo dharmo godānādi-lakṣaṇas tam api mad-arthe madīya-janmādi-mahotsavāṅgatvenaiva | yaś ca kāmo mahā- prāsāda-vāsādi-lakṣaṇas tam api mad-arthe madīya-sevādy-arthe man- mandira-vāsādi-laksaṇatvenaiva | yaś cārtho dhana-saṅgrahas tam api mad- arthe mat-sevā-mātropayogitvenaivācaran sevamānaḥ | mad-apāśrayaḥ mad- arthe āśrayāntara-śūnya-cetāś ca san tām eva kathā-śravaṇādi-lakṣaṇāṃ bhaktiṃ mayi niścalāṃ kāla-traye'py avyabhicāriṇīṃ labhate, tat-sukhena kaivalyādāv apy anādarāt | na ca bhajanīyasya calatayā vā sā caliṣyatīti mantavyam ity āha sanātana iti | [73-74] nanv evambhūta-bhakti-mārga-pravṛttir niṣṭhā vā kathaṃ syād ity āśaṅkya tatra hetum āha - sat-saṅga-labdhayā bhaktyā mayi māṃ sa upāsitā | iti bhaktyā bhakti-rucyā sa bhakto mām upāsitā bhajamāno bhavati | tasya ca bhaktasya madīyaṃ brahmākāraṃ bhagavad-ākāraṃ ca sarvam api svarūpa- vijñānam anāyāsenaiva bhavatīty āha -- sa vai me darśitaṃ sadbhir añjasā vindate padam || [BhP 11.11.25] iti | añjasā bhakty-anuṣaṅgenaiva | padaṃ svarūpam || || 11.11 || śrī-bhagavān || 67-75 ||
English translation
English witness · section(s) 68
Anuccheda 68
One should not study even Vedic literatures that do not contain descriptions of the Supreme Personality of Godhead's transcendental pastimes. The Lord Himself says (Srimad Bhagavatam 11.11.19): "My dear Uddhava, that man is certainly most miserable who takes care of a cow that gives no milk, an unchaste wife, a body totally dependent on others, useless children or wealth not utilised for the right purpose. Similarly, one who studies Vedic knowledge devoid of My glories is also most miserable."*** In this verse the word "maya" (by Me) means "by the Supreme Personality of Godhead" and "hinam" means "without descriptions of the Supreme Personality of Godhead's pastimes and features."
Bhakti · Sanskrit §75 · English §69–70
Source[७५] अग्रे च भक्ति-योगस्यैव प्राक्-सिद्धता, साक्षात् श्री-भगवत्-प्रवर्तितता स्वयम् एव मुख्यता । परेषाम् अर्वाचीनता यथा-रुचिनानआजन-प्रवर्तितता तुच्छता चेति । यथा, श्रीमद्-उद्धव उवाच -- वदन्ति कृष्ण श्रेयांसि बहूनि ब्रह्म-वादिनः । तेषां विकल्प-प्राधान्यम् उताहो एक-मुख्यया ॥ भवतोदाहृतः स्वामिन् भक्तियोगोऽनपेक्षितः । निरस्य सर्वतः सङ्गं येन त्वय्य् आविशेन् मनः ॥ [भ्प् ११.१४.१-२] टीका च - श्रेयांसि श्रेयः-साधनानि । किं विकल्पेन प्राधान्यम् उताहो किं वा एकस्यैव मुख्यता, एक-मुख्यतापेक्षोत्थापने कारणं भवतेति । न अपेक्षितम् अनपेक्षा यस्मिन् स अहैतुकः । अयम् अर्थो - भवता यो भक्ति- योग उक्तः, अन्ये च यानि निःश्रेयस-साधनानि वदन्ति त्तेषां किं फल- साधनत्वेन प्राधान्यम् एव सर्वेषाम् उताङ्गाङ्गित्वम् । प्राधान्येनापि सर्वेषां किं विकल्पेन तुल्य-फलत्वं यद् वा कश्चिद् विशेष इत्य् एषा ।
[75] agre ca bhakti-yogasyaiva prāk-siddhatā, sākṣāt śrī-bhagavat-pravartitatā svayam eva mukhyatā | pareṣām arvācīnatā yathā-rucinānaājana-pravartitatā tucchatā ceti | yathā, śrīmad-uddhava uvāca -- vadanti kṛṣṇa śreyāṃsi bahūni brahma-vādinaḥ | teṣāṃ vikalpa-prādhānyam utāho eka-mukhyayā || bhavatodāhṛtaḥ svāmin bhaktiyogo'napekṣitaḥ | nirasya sarvataḥ saṅgaṃ yena tvayy āviśen manaḥ || [BhP 11.14.1-2] ṭīkā ca - śreyāṃsi śreyaḥ-sādhanāni | kiṃ vikalpena prādhānyam utāho kiṃ vā ekasyaiva mukhyatā, eka-mukhyatāpekṣotthāpane kāraṇaṃ bhavateti | na apekṣitam anapekṣā yasmin sa ahaitukaḥ | ayam artho - bhavatā yo bhakti- yoga uktaḥ, anye ca yāni niḥśreyasa-sādhanāni vadanti tteṣāṃ kiṃ phala- sādhanatvena prādhānyam eva sarveṣām utāṅgāṅgitvam | prādhānyenāpi sarveṣāṃ kiṃ vikalpena tulya-phalatvaṃ yad vā kaścid viśeṣa ity eṣā |
English translation
English witness · section(s) 69–70
Anuccheda 69
1 The Lord explains the words "maya hinam" (without Me) in the next verse (Srimad Bhagavatam 11.11.20): "My dear Uddhava, an intelligent person should never take to literatures that do not contain descriptions of My activities, which purify the whole universe. Indeed, I create, maintain and annihilate the entire material manifestation. Among all My pastime incarnations, the most beloved are Krsna and Balarama. Any so-called knowledge that does not recognise these activities of Mine is simply barren and is not acceptable to those who are actually intelligent."*** 2 Srila Sridhara Svami comments: "This verse says 'What is the use of a scripture that does not contain descriptions of My pastimes, which purify the whole universe? In these pastimes I create, maintain and annihilate the universe. For that reason My pastimes purify the universe. As I think of My pastime-incarnations I say that My birth and pastimes as Lord Rama and Lord Krsna are the best. They are desired by the worlds. They are a great reservoir of spiritual love. Without them even the words of the Vedas are worthless. A wise man will not study such worthless Vedas.'" 3 This is also confirmed by Sri Narada Muni in these words (Srimad Bhagavatam 1.5.22): "Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns, and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry."* 4 For this reason Lord Caitanya Mahaprabhu, the avatar that purifies Kali-yuga said: "The Four Vedas and the Upanisads are far from the nectar descriptions of Lord Hari. That is why these scriptures do not make the heart melt, the body tremble, the body's hairs stand erect, and eyes become filled with tears."
Anuccheda 70
1 After thus explaining that by engaging in devotional service one attains the perfection of all knowledge, he describes the final conclusion of following the path of knowledge (jnana) in these words (Srimad Bhagavatam 11.11.21): 2 "Coming to this conclusion of all knowledge, one should give up the false conception of material variety that one imposes upon the soul and thus cease one's material existence. The mind should be fixed on Me, since I am all-pervading."*** 3 The word jijnasaya is explained in the beginning of this chapter (Srimad Bhagavatam 11.11.1): "My dear Uddhava, due to the influence of the material modes of nature, which are under My control, the living entity is sometimes designated as conditioned and sometimes liberated. In fact, however, the soul is never really bound up or liberated, and since I am the supreme Lord of Maya, which is the cause of the modes of nature, I also am never to be considered liberated or in bondage."***
Bhakti · Sanskrit §76–83 · English §71
Source[७६] अत्रोत्तरं श्री-भगवान् उवाच -- कालेन नष्टा प्रलये वाणीयं वेद-संज्ञिता । मयादौ ब्रह्मणे प्रोक्ता धर्मो यस्यां मद्-आत्मकः ॥ [भ्प् ११.१४.३] (पगे २६) टीका च - तत्र भक्तिर् एव महा-फलत्वेन मुख्या, अन्यानि तु स्वस्व- प्रकृत्य्-अनुसारेण ख-पुष्प-स्थानीय-स्वर्गादि-फल-बुद्धिभिः प्राणिभिः प्राधान्येन परिकल्पितानि क्षुल्लक-फलानीति विवेक्तुं प्रकृत्य्-अनुसारेण बहुधा प्रतिपत्तिम् आह कालेनेति सप्तभिः । मद्-अत्मको मय्य् एवात्मा चित्तं येन स इत्य् एषा । यद् वा मदात्मको मत्-स्वरूप-भूतो निर्गुणत्वास्मत्-स्वरूप-भूतो भक्ति- लक्षणो धर्मः प्रोक्तः सर्व-समन्वये प्रतिपादितम् इत्य् अर्थः । [७७-८०] तद् एवं सति तस्याम् एवानेक-विध-श्रेयो-वदने हेतुम् आह -- मन्-माया-मोहित-धियः पुरुषाः पुरुषर्षभ । श्रेयो वदन्त्य् अनेकान्तं यथा-कर्म यथ-रुचि ॥ [भ्प् ११.१४.९] तत्-प्रकृतीनां माया-गुण-मूलत्वाद् मन्मायामोहितधियः । अनेकान्तं नाना-विधम् । श्रेयः पुरुषार्थं तत्-साधनं च । यतः - न साधयति मां योगो न साङ्ख्यं धर्म उद्धव । न स्वाध्यायस् तपस् त्यागो यथा भक्तिर् ममोर्जिता ॥ [भ्प् ११.१४.२०] न साधयति न वशीकरोति । तपो ज्ञानम् । त्यागः सन्न्यासः । धर्मः सत्य-दयोपेतो विद्या वा तपसान्विता । मद्-भक्त्यापेतम् आत्मानं न सम्यक् प्रपुनाति हि ॥ [भ्प् ११.१४.२२] धर्मो निष्कामः । विद्या शास्त्रीयं ब्रह्म-ज्ञानम् । तपस् तद्-ईक्षणम् । भक्ति-लक्षणैस् तु -- यथा यथात्मा परिमृज्यतेऽसौ मत्-पुण्य-गाथा-श्रवणाभिधानैः । तथा तथा पश्यति वस्तु सूक्ष्मं चक्षुर् यथैवाञ्जन-सम्प्रयुक्तम् ॥ [भ्प् ११.१४.२६] टीका च - ननु ब्रह्म-विद् आप्नोति परम् [तैत्तु २.१.१] तम् एव विदित्वातिमृत्युम् एति [श्वेतु ६.१५] इत्य् आदि-श्रुतिभ्यो ज्ञानाद् एवाविद्या-निवृत्त्या त्वत्-प्राप्तिर् अवगम्यते कुतो भक्ति-योगेनेत्य् उच्यते । अत्राह यथा यतेति । आत्मा चित्तं परिमृज्यते शोद्यते मत्-पुण्य-गाथानां श्रवणैर् अभिधानैश् च । भक्त-रेवावान्तर-व्यापारो ज्ञानं न पृथग् इत्य् अर्थम् । इत्य् एषा । ॥ ११.१४ ॥ श्री-भगवान् ॥७७-८०॥ [८१-८३] अग्रे च कर्म-ज्ञान-भक्ति-योगान् तत्-तद्-अधिकारितायां पृथग् हेतूंश् चोक्त्वा ज्ञान-कर्मानादरेण (पगे २७) भक्तेर् एवाभिधेयत्वम् आह पञ्चभिः । तत्र ज्ञानाभ्यासानादरं वक्तुं तद्-अधिकार-हेतु- वैराग्याभ्यासानादरं विधत्ते -- प्रोक्तेन भक्ति-योगेन भजतो मासकृन् मुनेः । कामा हृदय्या नश्यन्ति सर्वे मयि हृदि स्थिते ॥ [भ्प् ११.२०.२९] ज्ञानाभ्यासानादरं विधत्ते -- भिद्यते हृदय-ग्रन्थिश् छिद्यन्ते सर्व-संशयाः । क्षीयन्ते चास्य कर्माणि मयि दृष्टेऽखिलात्मनि ॥ [भ्प् ११.२०.३०] भक्त्यैव दृष्टे साक्षात्-कृते । तथैवाह - तस्मान् मद्-भक्ति-युक्तस्य योगिनो वै मद्-आत्मनः । न ज्ञानं न च वैराग्यं प्रायः श्रेयो भवेद् इह ॥ [भ्प् ११.२०.३१] टीका च - तद् एवं व्यवस्ह्तयाधिकारि-त्रयम् उक्तम् । तत्र भक्तेर् अन्य- निरपेक्षत्वाद् अन्यस्य च तत्-सापेक्षत्वाद् भक्ति-योग एव श्रेष्ठ इत्य् उपसंहरति तस्माद् इति त्रिभिः ।मद्-आत्मनो मयि आत्मा चित्तं यस्य तस्य श्रेयः-साधनम् इत्य् एषा । अत्र प्रायो-ग्रहणस्यायं भावः । भजतां ज्ञान-वैराग्याभ्यासेन प्रयोजनं नास्त्य् एव । तत्र यथा-स्थितेऽपि सद्यो मुक्ति-मार्गे केषांचित् क्रम-मुक्ति-मार्गे प्रवृत्तिर् जायते । तथा ब्रह्म-भूतः प्रसन्नात्मा [गीता १८.५४] इत्य् आदि श्री-गीतानुसारेण यदि क्रम-भक्ति-मार्गे प्रवृत्तिः स्यात् तदा भवत्व् इति । तद् एवं भक्तेः प्रेम-लक्षणे सर्व-फल-राजे स्व-फले नास्त्य् एव ज्ञानाद्य्-अपेक्षा ।
[76] atrottaraṃ śrī-bhagavān uvāca -- kālena naṣṭā pralaye vāṇīyaṃ veda-saṃjñitā | mayādau brahmaṇe proktā dharmo yasyāṃ mad-ātmakaḥ || [BhP 11.14.3] (page 26) ṭīkā ca - tatra bhaktir eva mahā-phalatvena mukhyā, anyāni tu svasva- prakṛty-anusāreṇa kha-puṣpa-sthānīya-svargādi-phala-buddhibhiḥ prāṇibhiḥ prādhānyena parikalpitāni kṣullaka-phalānīti vivektuṃ prakṛty-anusāreṇa bahudhā pratipattim āha kāleneti saptabhiḥ | mad-atmako mayy evātmā cittaṃ yena sa ity eṣā | yad vā madātmako mat-svarūpa-bhūto nirguṇatvāsmat-svarūpa-bhūto bhakti- lakṣaṇo dharmaḥ proktaḥ sarva-samanvaye pratipāditam ity arthaḥ | [77-80] tad evaṃ sati tasyām evāneka-vidha-śreyo-vadane hetum āha -- man-māyā-mohita-dhiyaḥ puruṣāḥ puruṣarṣabha | śreyo vadanty anekāntaṃ yathā-karma yatha-ruci || [BhP 11.14.9] tat-prakṛtīnāṃ māyā-guṇa-mūlatvād manmāyāmohitadhiyaḥ | anekāntaṃ nānā-vidham | śreyaḥ puruṣārthaṃ tat-sādhanaṃ ca | yataḥ - na sādhayati māṃ yogo na sāṅkhyaṃ dharma uddhava | na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā || [BhP 11.14.20] na sādhayati na vaśīkaroti | tapo jñānam | tyāgaḥ sannyāsaḥ | dharmaḥ satya-dayopeto vidyā vā tapasānvitā | mad-bhaktyāpetam ātmānaṃ na samyak prapunāti hi || [BhP 11.14.22] dharmo niṣkāmaḥ | vidyā śāstrīyaṃ brahma-jñānam | tapas tad-īkṣaṇam | bhakti-lakṣaṇais tu -- yathā yathātmā parimṛjyate'sau mat-puṇya-gāthā-śravaṇābhidhānaiḥ | tathā tathā paśyati vastu sūkṣmaṃ cakṣur yathaivāñjana-samprayuktam || [BhP 11.14.26] ṭīkā ca - nanu brahma-vid āpnoti param [TaittU 2.1.1] tam eva viditvātimṛtyum eti [ŚvetU 6.15] ity ādi-śrutibhyo jñānād evāvidyā-nivṛttyā tvat-prāptir avagamyate kuto bhakti-yogenety ucyate | atrāha yathā yateti | ātmā cittaṃ parimṛjyate śodyate mat-puṇya-gāthānāṃ śravaṇair abhidhānaiś ca | bhakta-revāvāntara-vyāpāro jñānaṃ na pṛthag ity artham | ity eṣā | || 11.14 || śrī-bhagavān ||77-80|| [81-83] agre ca karma-jñāna-bhakti-yogān tat-tad-adhikāritāyāṃ pṛthag hetūṃś coktvā jñāna-karmānādareṇa (page 27) bhakter evābhidheyatvam āha pañcabhiḥ | tatra jñānābhyāsānādaraṃ vaktuṃ tad-adhikāra-hetu- vairāgyābhyāsānādaraṃ vidhatte -- proktena bhakti-yogena bhajato māsakṛn muneḥ | kāmā hṛdayyā naśyanti sarve mayi hṛdi sthite || [BhP 11.20.29] jñānābhyāsānādaraṃ vidhatte -- bhidyate hṛdaya-granthiś chidyante sarva-saṃśayāḥ | kṣīyante cāsya karmāṇi mayi dṛṣṭe'khilātmani || [BhP 11.20.30] bhaktyaiva dṛṣṭe sākṣāt-kṛte | tathaivāha - tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ | na jñānaṃ na ca vairāgyaṃ prāyaḥ śreyo bhaved iha || [BhP 11.20.31] ṭīkā ca - tad evaṃ vyavashtayādhikāri-trayam uktam | tatra bhakter anya- nirapekṣatvād anyasya ca tat-sāpekṣatvād bhakti-yoga eva śreṣṭha ity upasaṃharati tasmād iti tribhiḥ |mad-ātmano mayi ātmā cittaṃ yasya tasya śreyaḥ-sādhanam ity eṣā | atra prāyo-grahaṇasyāyaṃ bhāvaḥ | bhajatāṃ jñāna-vairāgyābhyāsena prayojanaṃ nāsty eva | tatra yathā-sthite'pi sadyo mukti-mārge keṣāṃcit krama-mukti-mārge pravṛttir jāyate | tathā brahma-bhūtaḥ prasannātmā [Gītā 18.54] ity ādi śrī-gītānusāreṇa yadi krama-bhakti-mārge pravṛttiḥ syāt tadā bhavatv iti | tad evaṃ bhakteḥ prema-lakṣaṇe sarva-phala-rāje sva-phale nāsty eva jñānādy-apekṣā |
English translation
English witness · section(s) 71
Anuccheda 71
1 After thus describing devotional service mixed with impersonal knowledge, in the next four verses, treating that mixed service with contempt, he describes pure devotional service, which contains perfect knowledge. He says (Srimad Bhagavatam 11.11.22): 2 "My dear Uddhava, if you are not able to free your mind from all material disturbance and thus absorb it completely on the spiritual platform, then perform all your activities as an offering to Me, without trying to enjoy the fruits."* 3 This verse is like Srimad Bhagavatam 11.11.1 which says: "The demigods place many obstacles on the path of those who worship You to transcend the temporary abodes of the demigods and reach Your supreme abode. Those who offer the demigods their assigned shares in sacrificial performances encounter no such obstacles. But because You are the direct protector of Your devotee, he is able to step over the head of whatever obstacle the demigods place before him."*** They who desire impersonal knowledge are actually like the materialists. Assuming that Uddhava is like them, Lord Krsna speaks this verse. 4 It is also said (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."* On this evidence Srimad Bhagavatam 11.11.22 should be understood to mean, "It is not possible for you to fix your mind on Brahman simply by following the path of impersonal speculation without devotional service. Therefore you should take shelter of the path of devotional service, which is served by all the virtues of the path of knowledge and all other paths also." Then the Lord explains how to ascend the stairway of devotional service. He says, "Perform all your activities as an offering to Me." This verse may also be interpreted to mean, "If because in your previous births you had not engaged in devotional service, you wish to understand impersonal Brahman, and you are not able to fix your mind on Brahman, then perform all your activities as an offering to Me." Here the word "samacara" means "offer" and "nirapeksah" means "without any other desire".