Bhakti · Sanskrit §110 · English §95
Source[११०] अतएव तत्-तन्-मार्ग-सिद्ध-मुनीनाम् अप्य् अनादरः - अह्न्य् आपृतार्त-करणा निशि निःशयाना नाना-मनोरथ-धिया क्षण-भग्न-निद्राः । दैवाहतार्थ-रचना ऋषयोऽपि देव युष्मत्-प्रसङ्ग-विमुखा इह संसरन्ति ॥ [भ्प् ३.९.१०] (पगे ४७) अह्न्यापृतार्त इत्य् आदि-स्वभावा युष्मद्-भजन-विमुखाः संसारिणो भवन्ति । किं बहुना, तत्-तन्-मार्ग-सिद्धा मुनयोऽपि युष्मत्-प्रसङ्ग- विमुखाश् चेद् इह जगति तद्वद् एव संसरन्ति । अथवा मुनयोऽपि त्वद्- विमुखाश् चेत् तर्हि संसरन्त्य् एव । कथम्भूताः सन्तः संसरन्ति इत्य् अत्राह अह्न्यापृतेत्य् आदि । आरुह्य कृच्छ्रेण परं पदम् [भ्प् १०.२८.३२] इत्य् आदेः । अत उक्तं श्री-धर्मेण - धर्मं तु साक्षाद् भगवत्-प्रणीतं न वै विदुर् ऋषयो नापि देवाः । न सिद्ध-मुख्या असुरा मनुष्याः कुतो नु विद्याधर-चारणादयः ॥ स्वयम्भूर् नारदः शम्भुः कुमारः कपिलो मनुः । प्रह्लादो जनको भीष्मो बलिर् वैयासकिर् वयम् ॥ द्वादशैते विजानीमो धर्मं भागवतं भटाः । गुह्यं विशुद्धं दुर्बोधं यं ज्ञात्वामृतम् अश्नुते ॥ एतावान् एव लोकेऽस्मिन् पुंसां धर्मः परः स्मृतः । [भ्प् ६.३.१९-२२] एते धर्म-प्रवर्तका विजानीम एव न तु स्व-स्मृत्य्-आदिषु प्रायेणोपदिशाम इत्य् अर्थः । यतो गुह्यम् अप्रकाश्यं दुर्बोधम् अन्यैस् तथा ग्रहीतुम् अशक्यं च । गृह्यत्वे हेतुर् यज् ज्ञात्वेति । अतएव वक्ष्यते प्रायेण वेद तद् इदं न महाजनोऽयम् [भ्प् ६.३.२५] इत्य् आदि । महाजनो द्वादशभ्यस् तद्- अनुगृहीत-सम्प्रदायिभ्यश् चान्यो महागुण-युक्तोऽपीत्य् अर्थः । तस्मात् साधूक्तम् अह्न्यापृच्छतार्तेत्य् आदि । ॥ ३.९ ॥ ब्रह्मा गर्भोदशायिनम् ॥११०॥
[110] ataeva tat-tan-mārga-siddha-munīnām apy anādaraḥ - ahny āpṛtārta-karaṇā niśi niḥśayānā nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ | daivāhatārtha-racanā ṛṣayo'pi deva yuṣmat-prasaṅga-vimukhā iha saṃsaranti || [BhP 3.9.10] (page 47) ahnyāpṛtārta ity ādi-svabhāvā yuṣmad-bhajana-vimukhāḥ saṃsāriṇo bhavanti | kiṃ bahunā, tat-tan-mārga-siddhā munayo'pi yuṣmat-prasaṅga- vimukhāś ced iha jagati tadvad eva saṃsaranti | athavā munayo'pi tvad- vimukhāś cet tarhi saṃsaranty eva | kathambhūtāḥ santaḥ saṃsaranti ity atrāha ahnyāpṛtety ādi | āruhya kṛcchreṇa paraṃ padam [BhP 10.28.32] ity ādeḥ | ata uktaṃ śrī-dharmeṇa - dharmaṃ tu sākṣād bhagavat-praṇītaṃ na vai vidur ṛṣayo nāpi devāḥ | na siddha-mukhyā asurā manuṣyāḥ kuto nu vidyādhara-cāraṇādayaḥ || svayambhūr nāradaḥ śambhuḥ kumāraḥ kapilo manuḥ | prahlādo janako bhīṣmo balir vaiyāsakir vayam || dvādaśaite vijānīmo dharmaṃ bhāgavataṃ bhaṭāḥ | guhyaṃ viśuddhaṃ durbodhaṃ yaṃ jñātvāmṛtam aśnute || etāvān eva loke'smin puṃsāṃ dharmaḥ paraḥ smṛtaḥ | [BhP 6.3.19-22] ete dharma-pravartakā vijānīma eva na tu sva-smṛty-ādiṣu prāyeṇopadiśāma ity arthaḥ | yato guhyam aprakāśyaṃ durbodham anyais tathā grahītum aśakyaṃ ca | gṛhyatve hetur yaj jñātveti | ataeva vakṣyate prāyeṇa veda tad idaṃ na mahājano'yam [BhP 6.3.25] ity ādi | mahājano dvādaśabhyas tad- anugṛhīta-sampradāyibhyaś cānyo mahāguṇa-yukto'pīty arthaḥ | tasmāt sādhūktam ahnyāpṛcchatārtety ādi | || 3.9 || brahmā garbhodaśāyinam ||110||
English translation
English witness · section(s) 95
Anuccheda 95
1 Devotional service is the incomparable final result obtained by performing the activities of varnasrama-dharma prescribed by the Vedic scriptures. Srimad Bhagavatam (10.47.24) explains: 2 "Devotional service unto Lord Krsna is attained by charity, strict vows, austerities and fire sacrifices, by japa, study of Vedic texts, observance of regulative principles and, indeed, by the performance of many other auspicious practices."*** 3 The auspicious activities beginning with giving charity, described here should be performed for the satisfaction of Sri Krsna. That should be understood. Srimad Bhagavatam (4.31.9) explains: "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."* 4 In Sri Brhan-naradiya Purana it is said: "They who have pure devotion for the Supreme Personality of Godhead, the deliverer from troubles, attain pious credits that take many thousands and millions of births to earn in other ways." 5 In the Agastya-samhita it is said: "By following vows, fasting, controlling the senses, and performing many sacrifices for many millions of years one attains devotion to Lord Krsna, the husband of the goddess of fortune." 6 The superiority of devotional service is explained in these words (Srimad Bhagavatam 1.2.8): "The occupational activities a man performs according to his own position are only so much useless labour if they do not provoke attraction for the message of the Personality of Godhead."* Srimad Bhagavatam (12.12.54) says: "The great endeavour one undergoes in executing the ordinary social and religious duties of the varnasrama system, in performing austerities and in hearing from the Vedas culminates only in the achievement of mundane fame and opulence. But by respecting and attentively hearing the recitation of the transcendental qualities of the Supreme Lord, the husband of the goddess of fortune, one can remember His lotus feet."* The verse quoted in the beginning of this section was spoken by Sri Uddhava to the goddesses of Vraja.
Bhakti · Sanskrit §111 · English §96
Source[१११] तद् एवं श्री-भगवद्-उक्तेर् एव सर्वोर्ध्वम् अभिधेयत्वं स्थितम् - तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः । कर्मिभ्यश् चाधिको योगी तस्माद् योगी भवार्जुन ॥ योगिनाम् अपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान् भजते यो मां स मे युक्ततमो मतः ॥ [गीता ६.४६-४७] इति । अत्र योगिनाम् अपि सर्वेषाम् इति च पञ्चम्य् अर्थ एव षष्ठी, तपस्विभ्य इत्य् आदिना तथैवोपक्रमाद् भजतः सर्वाधिक्य एव विख्यातस्य । सर्व- शब्दोऽत्र देवम् एवापरे यज्ञं योगिनः पर्युपासते [गीता ४.२५] इत्य् आदिना पूर्व-पूर्वोक्तं न सर्वान् उपायिनो गृह्णातीति ज्ञेयम् । तद् एवम् अभक्त-निन्दा-श्रवणात् श्रीमद्-भगवद्-भक्तेः सर्वेषु नित्यत्वम् अपि सिद्धम् । उक्तं च श्री-भगवता उद्धवं प्रति भिक्षोर् धर्मः शमोऽहिंसा तप ईक्षा वनौकसः [भ्प् ११.१८.४४] इत्य् आदौ सर्वेषां मद्-उपासनम् [भ्प् ११.१८.४३] इति । तथा नारदेन च सार्ववर्णिक-स्वधर्म- कथने, श्रवणं कीर्तनं चास्य [भ्प् ७.११.१०] इत्य् आदि । तथा च महाभारते -- मातृवत् परिरक्षन्तं सृष्टि-संहार-कारकम् । यो नार्चयति देवेशं प्तं विद्याद् ब्रह्म-घातकम् ॥ इत्य् आदि । श्री-गीतोपनिषत्सु - न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययापहृतज्ञाना आसुरं भावम् आश्रिताः ॥ [गीता ७.१५] (पगे ४८) इत्य् आदि । आग्नेये विष्णु-धर्मे च - द्विविधो भूत-सर्गोऽयं दैव आसुर एव च । विष्णु-भक्ति-परो दैव आसुअरस् तद्-विपर्ययः ॥ अन्यद् अप्य् उदाहृतम् - विप्राद् द्वि-षड्-गुण-युताद् अरविन्द-नाभ- पादारविन्द-विमुखात् [भ्प् ७.९.१०] इति श्वपचोऽपि महीपालः इत्य् आदि च । तथा गारुडे - अन्तं गतोऽपि वेदानां सर्व-शास्त्रार्थ-वेद्य् अपि । यो न सर्वेश्वरे भक्तस् तं विद्यात् पुरुषाधमम् ॥ [गर्प् १.२३१.१७] बृहन्-नारदीये -- हरि-पूजा-विहीनाश् च वेद-विद्वेषिणस् तथा । गो-द्विज-द्वेष-निरता राक्षसाः परिकीर्तिता ॥ [नार्प् १.३७.५] इति । अपरं च -- येऽन्येऽरविन्दाक्ष विमुक्त-मानिनस् त्वय्य् अस्त-भावाद् अविशुद्ध-बुद्धयः । आरुह्य कृच्छ्रेण परं पदं ततः पतन्त्य् अधोऽनादृत-युष्मद्-अङ्घ्रयः ॥ [भ्प् १०.२.३२] इति । प्रथमतस् तावत् त्वय्य् अस्त-भावाद् अविशुद्ध-बुद्धयः । धर्मः सत्य-दयोपेतो विद्या वा तपसान्विता । मद्-भक्त्यापेतम् आत्मानं न सम्यक् प्रपुनाति हि ॥ [भ्प् ११.१४.२२] इत्य्-आद्य्-उक्तेः । तथा ज्ञान-मार्गम् आश्रित्य विमुक्त-मानिनो देह-द्वयातिरिक्तत्वेनात्मानं भावयन्तः, ततः - क्लेशोऽधिकतरस् तेषाम् अव्यक्तासक्त-चेतसाम् [गीता १२.५] इत्य्-आद्य्-उक्तेः कृच्छ्रेण जीवन्-मुक्ति-रूपाम् आरुह्य प्राप्यापि ततोऽधः पतन्ति भ्रश्यन्ति । कदेत्य् अपेक्षायाम् आह नादृतेति । यदीति शेषः । तेषां भक्ति-प्रभावस्याननुवृत्तेर् अबुद्धि-पूर्वकस्य त्वद्-अनादरस्य निवर्तकाभावात् । तथापि दग्धानाम् अपि पाप-कर्मणां महा-शक्ति-श्री- भगवत्-पाद-पद्मावज्ञया पुनर् विरोहात् । तथा च वासना- भाष्योत्थापितं भगवत्-परिशिष्ट-वचनम् - जीवन्-मुक्ता अपि पुनर् बन्धनं यान्ति कर्मभिः । यद्य् अचिन्त्य-महा-शक्तौ भगवत्य् अपराधिनः ॥ अतएव तत्रैव - जीवन्-मुक्ताः प्रपद्यन्ते क्वचित् संसार-वासनाम् । योगिनो वै नो लिप्यन्ते कर्मभिर् भगवत्-पराः ॥ इति । तथा रथयात्रा-प्रसङ्गे विष्णु-भक्ति-चन्द्रोदयादि-धृतं पुराणान्तर- वचनम् - नानुव्रजति यो महाद् व्रजन्तं परमेश्वरम् । ज्ञानाग्नि-दग्ध-कर्मापि स भवेद् ब्रह्म-राक्षसः ॥ इति । एवम् उक्तं यो नादृती नरक-भाग्भिर् असत्-प्रसङ्गैः [भ्प् ३.९.४] इति । अतएवोपदिष्टम् - तस्माज् ज्ञानेन सहितं ज्ञात्वा स्वात्मानम् उद्धव । ज्ञान-विज्ञान-सम्पन्नो भज मां भक्ति-भावतः ॥ [भ्प् ११.१९.५] तस्मात् सुतराम् एव सर्वेषां श्री-हरि-भक्तिर् नित्येत्य् आयातम् ॥ ॥ १०.२ ॥ देवाः श्री-भगवन्तम् ॥१११॥
[111] tad evaṃ śrī-bhagavad-ukter eva sarvordhvam abhidheyatvaṃ sthitam - tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ | karmibhyaś cādhiko yogī tasmād yogī bhavārjuna || yoginām api sarveṣāṃ madgatenāntarātmanā | śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ || [Gītā 6.46-47] iti | atra yoginām api sarveṣām iti ca pañcamy artha eva ṣaṣṭhī, tapasvibhya ity ādinā tathaivopakramād bhajataḥ sarvādhikya eva vikhyātasya | sarva- śabdo'tra devam evāpare yajñaṃ yoginaḥ paryupāsate [Gītā 4.25] ity ādinā pūrva-pūrvoktaṃ na sarvān upāyino gṛhṇātīti jñeyam | tad evam abhakta-nindā-śravaṇāt śrīmad-bhagavad-bhakteḥ sarveṣu nityatvam api siddham | uktaṃ ca śrī-bhagavatā uddhavaṃ prati bhikṣor dharmaḥ śamo'hiṃsā tapa īkṣā vanaukasaḥ [BhP 11.18.44] ity ādau sarveṣāṃ mad-upāsanam [BhP 11.18.43] iti | tathā nāradena ca sārvavarṇika-svadharma- kathane, śravaṇaṃ kīrtanaṃ cāsya [BhP 7.11.10] ity ādi | tathā ca mahābhārate -- mātṛvat parirakṣantaṃ sṛṣṭi-saṃhāra-kārakam | yo nārcayati deveśaṃ ptaṃ vidyād brahma-ghātakam || ity ādi | śrī-gītopaniṣatsu - na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ | māyayāpahṛtajñānā āsuraṃ bhāvam āśritāḥ || [Gītā 7.15] (page 48) ity ādi | āgneye viṣṇu-dharme ca - dvividho bhūta-sargo'yaṃ daiva āsura eva ca | viṣṇu-bhakti-paro daiva āsuaras tad-viparyayaḥ || anyad apy udāhṛtam - viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha- pādāravinda-vimukhāt [BhP 7.9.10] iti śvapaco'pi mahīpālaḥ ity ādi ca | tathā gāruḍe - antaṃ gato'pi vedānāṃ sarva-śāstrārtha-vedy api | yo na sarveśvare bhaktas taṃ vidyāt puruṣādhamam || [GarP 1.231.17] bṛhan-nāradīye -- hari-pūjā-vihīnāś ca veda-vidveṣiṇas tathā | go-dvija-dveṣa-niratā rākṣasāḥ parikīrtitā || [NārP 1.37.5] iti | aparaṃ ca -- ye'nye'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ | āruhya kṛcchreṇa paraṃ padaṃ tataḥ patanty adho'nādṛta-yuṣmad-aṅghrayaḥ || [BhP 10.2.32] iti | prathamatas tāvat tvayy asta-bhāvād aviśuddha-buddhayaḥ | dharmaḥ satya-dayopeto vidyā vā tapasānvitā | mad-bhaktyāpetam ātmānaṃ na samyak prapunāti hi || [BhP 11.14.22] ity-ādy-ukteḥ | tathā jñāna-mārgam āśritya vimukta-mānino deha-dvayātiriktatvenātmānaṃ bhāvayantaḥ, tataḥ - kleśo'dhikataras teṣām avyaktāsakta-cetasām [Gītā 12.5] ity-ādy-ukteḥ kṛcchreṇa jīvan-mukti-rūpām āruhya prāpyāpi tato'dhaḥ patanti bhraśyanti | kadety apekṣāyām āha nādṛteti | yadīti śeṣaḥ | teṣāṃ bhakti-prabhāvasyānanuvṛtter abuddhi-pūrvakasya tvad-anādarasya nivartakābhāvāt | tathāpi dagdhānām api pāpa-karmaṇāṃ mahā-śakti-śrī- bhagavat-pāda-padmāvajñayā punar virohāt | tathā ca vāsanā- bhāṣyotthāpitaṃ bhagavat-pariśiṣṭa-vacanam - jīvan-muktā api punar bandhanaṃ yānti karmabhiḥ | yady acintya-mahā-śaktau bhagavaty aparādhinaḥ || ataeva tatraiva - jīvan-muktāḥ prapadyante kvacit saṃsāra-vāsanām | yogino vai no lipyante karmabhir bhagavat-parāḥ || iti | tathā rathayātrā-prasaṅge viṣṇu-bhakti-candrodayādi-dhṛtaṃ purāṇāntara- vacanam - nānuvrajati yo mahād vrajantaṃ parameśvaram | jñānāgni-dagdha-karmāpi sa bhaved brahma-rākṣasaḥ || iti | evam uktaṃ yo nādṛtī naraka-bhāgbhir asat-prasaṅgaiḥ [BhP 3.9.4] iti | ataevopadiṣṭam - tasmāj jñānena sahitaṃ jñātvā svātmānam uddhava | jñāna-vijñāna-sampanno bhaja māṃ bhakti-bhāvataḥ || [BhP 11.19.5] tasmāt sutarām eva sarveṣāṃ śrī-hari-bhaktir nityety āyātam || || 10.2 || devāḥ śrī-bhagavantam ||111||
English translation
English witness · section(s) 96
Anuccheda 96
1 The cultivation of transcendental knowledge is also described in Srimad Bhagavatam. By engaging in devotional service one attains transcendental knowledge. This is described in these words (Srimad Bhagavatam 10.14.5): "O almighty Lord, in the past many yogis in this world achieved the platform of devotional service by offering all their endeavours unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You. O infallible one, one could easily surrender to You and achieve Your supreme abode."* 2 This verse means: "O Lord (bhuman), in this world (iha) many yogis (bahavo pi yoginah), unable to attain transcendental knowledge by practice of yoga, offered (arpita) to You (tvayi) their ordinary prescribed duties (nija-karma) and in that way, by engaging in devotional service (bhaktya), which made them become attracted to hearing about You (kathopanitaya) and thus enabled them to approach You, they easily (anjah) understood (vibudhya) and directly experienced all knowledge, beginning with knowledge of the true nature of the self, and culminating in knowledge of the Personality of Godhead, and in this way they attained the supremely confidential abode (gatim)." 3 In Bhagavad-gita 10.8-11, the Lord revealed the nature of pure devotional service: "I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship me with all their hearts.* "The thoughts of My pure devotees dwell in Me, their lives are surrendered to Me and they derive great satisfaction and bliss enlightening one another and conversing about Me."* "Those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.* 4 "To show them special mercy, I, dwelling in their hearts destroy with the shining lamp of knowledge the darkness born of ignorance."*
Bhakti · Sanskrit §112–113 · English §97–98
Source[११२] (पगे ४९) प्रेम-कृत-कर्माशय-निधूननातरम् अपि भक्तिः श्रूयते - यथाग्निना हेम मलं जहाति ध्मातं पुनः स्वं भजते च रूपम् । आत्मा च कर्मानुशयं विधूय मद्-भक्ति-योगेन भजत्य् अथो माम् ॥ [भ्प् ११.१४.२५] तथैवात्मा जीवो मत्-प्रेम्णा कर्माशयं विधूय ततः शुद्ध-स्वरूपं च प्राप्य मां भजतीत्य् अर्थः । तद् उक्तं मुक्ता अपि लीलया विग्रहं कृत्वा भगवन्तं भजन्ते इति । ॥ ११.१४ ॥ श्री-भगवान् ॥११२॥ एवम् अप्य् उक्तं स्कान्दे रेवा-खण्डे - इन्द्रो महेश्वरो ब्रह्मा परं ब्रह्म तदैव हि । श्वपचोऽपि भवत्य् एव यदा तुष्टोऽसि केशव ॥ श्वपचाद् अपकृष्टत्वं ब्रह्मेशानादयः सुराः । तदैवाच्युत यान्त्य् एते यदैव त्वं पराङ्मुखः ॥ इति । तथैवाह - यच्-छौच-निःसृत-सरित्-प्रवरोदकेन तीर्थेन मूर्ध्न्य् अधिकृतेन शिवः शिवोऽभूत् । [भ्प् ३.२८.२२] इति । स्पष्टम् । तस्माद् भक्तेर् महान् इत्य् अत्वेनाप्य् अभिधेयत्वम् आयातम् । अग्रे स्व-कृत- पुरेषु [भ्प् १०.८७.२०] इत्य् आदौ जीवानां स्व-भाव-सिद्धा सेवेति व्याख्येयम् ॥ ॥ ३.२८ ॥ श्री-कपिल-देवः ॥ ११३ ॥
[112] (page 49) prema-kṛta-karmāśaya-nidhūnanātaram api bhaktiḥ śrūyate - yathāgninā hema malaṃ jahāti dhmātaṃ punaḥ svaṃ bhajate ca rūpam | ātmā ca karmānuśayaṃ vidhūya mad-bhakti-yogena bhajaty atho mām || [BhP 11.14.25] tathaivātmā jīvo mat-premṇā karmāśayaṃ vidhūya tataḥ śuddha-svarūpaṃ ca prāpya māṃ bhajatīty arthaḥ | tad uktaṃ muktā api līlayā vigrahaṃ kṛtvā bhagavantaṃ bhajante iti | || 11.14 || śrī-bhagavān ||112|| evam apy uktaṃ skānde revā-khaṇḍe - indro maheśvaro brahmā paraṃ brahma tadaiva hi | śvapaco'pi bhavaty eva yadā tuṣṭo'si keśava || śvapacād apakṛṣṭatvaṃ brahmeśānādayaḥ surāḥ | tadaivācyuta yānty ete yadaiva tvaṃ parāṅmukhaḥ || iti | tathaivāha - yac-chauca-niḥsṛta-sarit-pravarodakena tīrthena mūrdhny adhikṛtena śivaḥ śivo'bhūt | [BhP 3.28.22] iti | spaṣṭam | tasmād bhakter mahān ity atvenāpy abhidheyatvam āyātam | agre sva-kṛta- pureṣu [BhP 10.87.20] ity ādau jīvānāṃ sva-bhāva-siddhā seveti vyākhyeyam || || 3.28 || śrī-kapila-devaḥ || 113 ||
English translation
English witness · section(s) 97–98
Anuccheda 97
1 All other ways to attain other goals of life are also said to have their roots in devotional service. Srimad Bhagavatam (10.81.19) explains: 2 "The worship of His feet is the root cause of any person's attainment of heaven of or liberation, of all sorts of prosperity in the subterranean regions or on the earth, or of mystic perfections."* 3 Srimad Bhagavatam (8.23.16) explains: "There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when You Lordship's holy name is chanted, everything becomes faultless."* Srimad Bhagavatam (11.5.2-3) again explains: "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."*** "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."*** In this way it should be understood that one should perform devotional service always and in all ways. The many things that cannot be attained by external, non-devotional activities, may be attained by engaging in devotional service. 4 Skanda Purana explains: "When performed by they who have no devotion for Lord Visnu, the pious activities described in the Sruti and Smrti bring results that torture the body, results like the sins of prostitutes." 5 Sri Yudhisthira explains (Srimad Bhagavatam 10.72.4): "Purified persons who constantly serve the slippers on Your feet, meditate upon them and glorify them as the destroyers of all inauspiciousness are sure to realise the cessation of material existence, O lotus-naveled one. Even if they have some desires, they will obtain the fulfilment of these, whereas other person are never satisfied in the pursuit of material desires."*** 6 It is said in Brhan-naradiya Purana: "As water gives life to everyone, so devotional service gives life to the attainment of desires." 7 The verse quoted in the beginning of this section was spoken by Sridama-viprah.
Anuccheda 98
1 In this way it is shown that devotional service gives life to these various methods by which one attains his desires. Therefore, in all the Vedas it is said that one should perform devotional service. Also, without even performing any other activities one can simply perform devotional service alone. This is shown in these words (Srimad Bhagavatam 2.3.10): "A person who has broader intelligence, whether he be full of material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead."* 2 In Sri Visnu Purana, Pulaha Muni said: "What is not attained when the Supreme Lord, who is the deliverer from evils, who in Vedic yajnas is the Yajna-purusa, and who in yoga is the Supreme Person, is pleased? 3 "Without performing any other activities, a person who takes shelter of Lord Narayana automatically attains the four goals of life." 4 Therefore the result of hearing all the Vedic scriptures is that one comes to understand that he should engage in devotional service to the Lord, who Himself confirms this in these words (Srimad Bhagavatam 11.14.3): "By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahma because I Myself am the religious principles enunciated in the Vedas."*** 5 This being so, they who are not very wise worship Lord Visnu in order to attain the various benefits otherwise attained by the other spiritual processes beginning with karma-yoga. Because of committing offenses, these people's worship of the Lord brings them only the fulfilment of these desires and nothing more. In this way one need only engage in devotional service to fulfil these desires. However, much more than this, devotional service gives, the greatest benefit. Srimad Bhagavatam (5.19.27) explains: 6 "The Supreme Personality of Godhead fulfils the material desires of a devotee who approaches Him with such motives, but He does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However, the Lord willingly gives the devotee shelter at His own lotus feet, even though such a person does not aspire for it, and that shelter satisfies all his desires. That is the Supreme Personality's special mercy."* 7 This verse means "He certainly (satyam) fulfils the requests (arthitam) of the human beings (nrnam) who ask (arthitah) Him." He never gives something that will lead one astray. In that sense He is not always "artha-dah" (the bestower of benedictions). He only gives benedictions that, once given, the receiver does not return. That is the meaning. This means that because of feeling unfulfilled when the happiness obtained in that benediction wanes, the person returns and asks for another benediction. This is described in these words (Srimad Bhagavatam 9.19.14): "As supplying butter to a fire does not diminish the fire but instead increases it more and more, the endeavour to stop lusty desires by continual enjoyment can never be successful. (In fact one must voluntarily cease from material desires)."* 8 The supremely merciful Lord, understanding this, gives (vidhatte) His lotus feet (nija-pada-pallavam), which satisfy all desires (icchapidhanam), to the devotees (bhajatam) who, because they do not know the sweetness present in His lotus feet, do not desire to attain them (anicchatam). He is like a mother that takes from her son's mouth the clay he was eating and gives him a candy instead. That is the meaning. 9 The great power of devotional service is again shown in these words (Srimad Bhagavatam 2.3.10): "A person who has broader intelligence, whether he be full of material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead."* 10 In Garuda Purana it is said: "When someone meditates on Him, Lord Krsna gives, even though unasked, an unattainable rare treasure the mind cannot even comprehend." 11 It should be understood that in this way the knowers of Brahman, who have Sanaka-kumara as their leader, attained the lotus feet by engaging in devotional service.
Bhakti · Sanskrit §114 · English §99
Source[११४] तद् एवम् अवान्तर-तात्पर्येण भक्तेर् एवाभिधेयत्वं षड्-विधैर् अपि लिङ्गैर् अवगम्यते । तत्रोपक्रमोपसंहारयोर् एक्तवेन यथा जन्माद्य् अस्य यतः [भ्प् १.१.१] इत्य् आदाव् उपक्रम-पद्ये सत्यं परं धीमहि इति । अत्र श्री- गीतासु एवं सतत-युक्ता ये भक्तास् त्वां पर्युपासते [गीता १२.१] इत्य् आदौ श्री-भगवत्य् एव ध्यानस्याकष्टार्थत्वेन तद्-ध्यानिनो युक्ततमत्वेन चोक्तत्वात् । ब्रह्मणो हि प्रतिष्ठाहम् [गीता १४.७] इत्य् आदौ परत्वस्य श्री- भगवद्-रूप एव पर्यवसानात् । तस्यैव सर्वज्ञत्व-सर्व-शक्तित्वाभ्यां जगज्-जन्मादि-हेतुत्वात् तत्र श्री-भगवत्य् एव ध्यानम् अभिधीयते । तथैव हि तत् पद्यं परमात्म-सन्दर्भे विवृतम् अस्ति । कस्मै येन विभाषितोऽयम् अतुलो ज्ञान-प्रदीपः पुरा [भ्प् १२.१३.१४] इत्य् आदाव् उपसंहार- पद्येऽपि सत्यं परं धीमहि [भ्प् १.१.२] इति । अतएव स्पष्टम् एवास्य श्री- भगवत्त्वं श्री-भागवत-वक्तृत्वात् । पूर्वं च तेने ब्रह्म हृदा य आदि- कवये इत्य् उक्तम् । अभ्यासेनोदाहरणं पूर्वं दर्शितम् अदर्शितं चानेक- विधम् एव । अपूर्वतया फलेन च दर्शितं श्री-व्यास-समाधौ अनर्थोपशमं साक्षात् [भ्प् १.७.६] इत्य् आदि । प्रशंसा-लक्षणेनार्थ-वादेन चाभ्यासवद् बहु-विधम् एव तत्रास्ति । उपपत्त्या च - भयं द्वितीयाभिनिवेशतः स्यात् [भ्प् ११.२.३५] इत्य् आद्य् अनेकम् इति । अत्र गति-सामान्ये च इदं हि पुंसस् तपसः श्रुतस्य वा [भ्प् १.५.२२] इत्य् आदि । तथाह -- मुनिर् विवक्षुर् भगवद्-गुणानां सखापि ते भारतम् आह कृष्णः ॥ [भ्प् ३.५.१२] इत्य् आदि । स्पष्टम् । ॥ ३.५ ॥ श्री-विदुरः ॥ ११४ ॥ (पगे ५०)
[114] tad evam avāntara-tātparyeṇa bhakter evābhidheyatvaṃ ṣaḍ-vidhair api liṅgair avagamyate | tatropakramopasaṃhārayor ektavena yathā janmādy asya yataḥ [BhP 1.1.1] ity ādāv upakrama-padye satyaṃ paraṃ dhīmahi iti | atra śrī- gītāsu evaṃ satata-yuktā ye bhaktās tvāṃ paryupāsate [Gītā 12.1] ity ādau śrī-bhagavaty eva dhyānasyākaṣṭārthatvena tad-dhyānino yuktatamatvena coktatvāt | brahmaṇo hi pratiṣṭhāham [Gītā 14.7] ity ādau paratvasya śrī- bhagavad-rūpa eva paryavasānāt | tasyaiva sarvajñatva-sarva-śaktitvābhyāṃ jagaj-janmādi-hetutvāt tatra śrī-bhagavaty eva dhyānam abhidhīyate | tathaiva hi tat padyaṃ paramātma-sandarbhe vivṛtam asti | kasmai yena vibhāṣito'yam atulo jñāna-pradīpaḥ purā [BhP 12.13.14] ity ādāv upasaṃhāra- padye'pi satyaṃ paraṃ dhīmahi [BhP 1.1.2] iti | ataeva spaṣṭam evāsya śrī- bhagavattvaṃ śrī-bhāgavata-vaktṛtvāt | pūrvaṃ ca tene brahma hṛdā ya ādi- kavaye ity uktam | abhyāsenodāharaṇaṃ pūrvaṃ darśitam adarśitaṃ cāneka- vidham eva | apūrvatayā phalena ca darśitaṃ śrī-vyāsa-samādhau anarthopaśamaṃ sākṣāt [BhP 1.7.6] ity ādi | praśaṃsā-lakṣaṇenārtha-vādena cābhyāsavad bahu-vidham eva tatrāsti | upapattyā ca - bhayaṃ dvitīyābhiniveśataḥ syāt [BhP 11.2.35] ity ādy anekam iti | atra gati-sāmānye ca idaṃ hi puṃsas tapasaḥ śrutasya vā [BhP 1.5.22] ity ādi | tathāha -- munir vivakṣur bhagavad-guṇānāṃ sakhāpi te bhāratam āha kṛṣṇaḥ || [BhP 3.5.12] ity ādi | spaṣṭam | || 3.5 || śrī-viduraḥ || 114 || (page 50)
English translation
English witness · section(s) 99
Anuccheda 99
1 Glorifying devotional service and condemning fruitive work (karma), Srimad Bhagavatam explains that fruitive work is painful to perform and brings an uncertain result, whereas devotional service is kind to the practitioner, is easily and happily performed, and brings a certain result. This is described in these words (Srimad Bhagavatam 1.18.12): 2 "We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its results due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing."* 3 The words "asmin karmani" mean "in this sacrifice" and "anasvase" means :without certainty of result". The result is uncertain because of the presence of many unknown factors. The result is uncertain as, for example, it is in agriculture . However, it is said here that the result of performing devotional service is certain. The phrase "dhuma-dhumratmanam" means "our bodies and minds have become dirtied by the smoke". The word here is in the genitive case. It means "of us". That is the meaning. 4 Here "pada-padmasavam" means "the nectar of the lotus feet" and "madhu" means "honey". The two activities here are: 1. the fruitive activity of this sacrifice and 2. devotional service, where there is hearing the glories of the Lord. The sages here say, "These non-devotional fruitive activities have made us unhappy". In this way the superiority of devotional service is established. 5 This is also described in Srimad Bhagavatam (12.12.54): "The great endeavour one undergoes in executing the ordinary social and religious duties of the varnasrama system, in performing austerities, and in hearing from the Vedas culminates only in the achievement of mundane fame and opulence. But by respecting and attentively hearing the recitation of the transcendental qualities of the supreme Lord, the husband of the goddess of fortune, one can remember His lotus feet."*** Srimad Bhagavatam (1.2.22) again explains: "Certainly therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Krsna, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self."* 6 In Brahman-vaivarta Purana Lord Visnu tells Lord Siva: "If the living entities desire to attain Me they should take shelter of Me. Their hearts polluted by Kali-yuga, the followers of varnasrama waste their lives and everything they possess. This is not true for they who take shelter of Me. They do not waste their lives." This verse quoted in the beginning of this section was spoken by the sages to Sri Suta Gosvami.
Bhakti · Sanskrit §115 · English §100
Source[११५] इयम् एव भक्तिः धर्मः प्रोज्झित-कैतवोऽत्र परमो निर्मत्सराणां सताम् [भ्प् १.१.२] इत्य् अत्रोक्ता । अत्र सर्गो विसर्गश् च [भ्प् २.१०.१] इत्य् आदौ दश- लक्षण्याम् अपि सद्-धर्म इत्य् एक-लक्षणत्वेनोक्ता । तस्या अभिधेयत्वं श्री- भागवत-बीज-रूपायां चतुः-श्लोक्याम् अप्य् उदाहृतम् । एतावद् एव जिज्ञास्यं तत्त्व-जिज्ञासुनात्मनः । अन्वय-व्यतिरेकाभ्यां यत् स्यात् सर्वत्र सर्वदा ॥ [भ्प् २.९.३५] पूर्वं हि ज्ञान-विज्ञान-रहस्य-तद्-अङ्गानि वक्तव्यत्वेन चत्वार्य् एव प्रतिज्ञातानि । तत्र चतुः-श्लोक्यां प्राक्तनास् त्रयोऽर्था अपि क्रमेणैव प्राक्तन-श्लोक-त्रये व्याख्याताः । रहस्य-शब्देनात्र प्रेम-भक्तिः तद्- अङ्ग-शब्देन साधन-भक्तिर् उच्यते । टीका च - रहस्यं भक्तिस् तद्-अङ्गं साधनम् इत्य् एषा । ततः क्रम-प्राप्तत्वेन - कालेन नष्टा प्रलये वाणीयं वेद-संज्ञिता । मयादौ ब्रह्मणे प्रोक्ता धर्मो यस्यां मद्-आत्मकः ॥ [भ्प् ११.१४.३] इति भगवद्-वाक्यानुसारेण च चतुर्थेऽस्मिन् पद्ये साधन-भक्तिर् एव व्याख्याता । अत्र च पुनर् व्याख्या-विवरणायोत्थाप्यते । तथा हि - आत्मनो मम भगवतः तत्त्व-जिज्ञासुना प्रेम-रूपं रहस्यम् अनुभवैतुम् इच्छुना एतावन्-मात्रं जिज्ञासितव्यं, श्री-गुरु-चरणेभ्यः शिक्षणीयम् । किं तत् ? यद् एकम् एव अन्वयेन विधि-मुखेन व्यतिरेकेण निषेध-मुखेन च स्याद् उपपद्यते । तत्रान्वयेन यथा एतावान् एव लोकेऽस्मिन् [भ्प् ६.३.२२] इत्य् आदि, मन्-मना भव मद्-भक्तः [गीता ९.२४] इत्य् आदि च । व्यतिरेकेण यथा - मुख-बाहूरु-पादेभ्यः पुरुषस्याश्रमैः सह । चत्वारो जज्ञिरे वर्णा गुणैर् विप्रादयः पृथक् ॥ य एषां पुरुषं साक्षाद् आत्म-प्रभवम् ईश्वरम् । न भजन्त्य् अवजानन्ति स्थानाद् भ्रष्टाः पतन्त्य् अधः ॥ [भ्प् ११.५.२-३] न मां दुष्कृतिनो मूढा [गीता ७.१५] इत्य् आदि । यावज् जनो भजति नो भुवि विष्णु-भक्ति- वार्ता-सुधा-रसम् अशेष-रसैक-सारम् । तावज् जरा-मरण-जन्म-शताभिघात- दुःखानि तानि लभते बहु-देहजानि ॥ [पद्मप् ५.८५.३३] इति पद्म-पुराणात् । कुत्र कुत्रोपपद्यते ? सर्वत्र शास्त्र-कर्तृ-देश-करण-द्रव्य-क्रिया-कार्य- फलेषु समस्तेष्व् एव । तत्र समस्त-शास्त्रेषु यथा स्कान्दे ब्रह्म-नारद- संवादे - संसारेऽस्मिन् महा-घोरे जन्म-मृत्यु-समाकुले । पूजनं वासुदेवस्य तारकं वादिभिः स्मृतम् ॥ तत्राप्य् अन्वयेन यथा - भगवन् ब्रह्म कार्त्स्न्येन त्रिर् अन्वीक्ष्य मनीषया [भ्प् २.२.३४] इत्य् आदि । तथा पाद्मे स्कान्दे च - आलोड्य सर्व-शास्त्राणि विचार्य च पुनः पुनः । इदम् एकं सनिष्पन्नं ध्येयो नारायणः सदा ॥ (पगे ५१) इति । व्यतिरेकेण यथा - पारङ्गतोऽपि वेदानाम् इत्य् आदिकं सर्वम् अवगन्तव्यम् । तच् चान्ते दर्शयिष्यते । सर्व-कर्तृषु, यथा - ते वै विदन्त्य् अतितरन्ति च देव-मायां स्त्री-शूद्र-हूण-शबरा अपि पाप-जीवाः । यद्य् अद्भुत-क्रम-परायण-शील-शिक्षास् तिर्यग्-जना अपि किम् उ श्रुत-धारणा ये ॥ [भ्प् २.७.४६] इति । गारुडे -- कीट-पक्षि-मृगाणां च हरौ सन्न्यस्त-चेतसाम् । ऊर्ध्वम् एव गतिं मन्ये किं पुनर् ज्ञानिनां नॄणाम् ॥ [गर्प् १.२३४.३१] अत्रैव साचारे दुराचारे, ज्ञानिन्य् अज्ञानिनि, विरक्ते रागिणि, मुमुक्षौ मुक्ते, भक्त्य्-असिद्धे भक्ति-सिद्धे, तस्मिन् भगवत्-पार्षदतां प्राप्ते तस्मिन् नित्य-पार्षदे च सामान्येन दर्शनाद् अपि सार्वत्रिकता । तत्र साचारे दुराचारे यथा - अपि चेत् सुदुराचारो भजते माम् अनन्यभाक् । साधुर् एव स मन्तव्यः सम्यग् व्यवसितो हि सः ॥ [गीता ९.३०] इति । सद्-आचारस् तु किं वक्तव्य इत्य् अपेर् अर्थः । ज्ञानिन्य् अज्ञानिनि च - ज्ञात्वाज्ञात्वाथ ये वै माम् [भ्प् ११.११.३३] इत्य् आदि । हरिर् हरति पापानि दुष्ट-चित्तैर् अपि स्मृतः इत्य् आदि । विरक्ते रागिणि च - बाध्यमानोऽपि मद्-भक्तो विषयैर् अजितेन्द्रियः । प्रायः प्रगल्भया भक्त्या विषयैर् नाभिभूयते ॥ [भ्प् ११.१४.१७] इति । अबाध्यमानस् तु सुतरां नाभिभूयत इत्य् अपेर् अर्थः । मुमुक्षौ मुक्ते च मुमुक्षवो घोर-रूपान् [भ्प् १.२.२६] इत्य् आदि । आत्मारामाश् च मुनयः [भ्प् १.७.१०] इत्य् आदि । भक्त्य्-असिद्धे भक्ति-सिद्धे च - केचित् केवलया भक्त्या वासुदेव-परायणाः । अघं धुन्वन्ति कार्त्स्न्येन नीहारम् इव भास्करः ॥ [भ्प् ६.१०.१५] इति । न चलति भगवत्-पदारविन्दाल् लव-निमिषार्धम् अपि स वैष्णवाग्र्यः ॥ [भ्प् ११.२.५१] इति । भगवत्-पार्षदतां प्राप्ते - मत्-सेवया प्रतीतं ते सालोक्यादि-चतुष्टयम् । नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत् काल-विप्लुतम् ॥ [भ्प् ९.४.६७] इति । नित्य-पार्षदे - वापीषु विद्रुम-तटास्व् अमलामृताप्सु प्रेष्यान्विता निज-वने तुलसीभिर् ईशम् । अभ्यर्चती स्वलकम् उन्नसम् ईक्ष्य वक्त्रम् उच्छेषितं भगवतेत्य् अमताङ्ग यच्-छ्रीः ॥ [भ्प् ३.१५.२२] सर्वेषु वर्षेषु भुवनेषु ब्रह्माण्डेषु तेषां बहिश् च तैस् तैः श्री- भगवद्-उपासनायाः क्रियमाणायाः श्री-भागवतादिषु प्रसिद्धिः सिद्धैवेति सर्व-देशोदाहरणं ज्ञेयम् । सर्वेषु करणेषु यथा - मानसेनोपचारेण परिचर्य हरिं मुदा । परेऽवाङ्-मनसागम्यं तं साक्षात् प्रतिपेदिरे ॥ इत्य् आदि । एवम्भूत-वचने ह्य् अस्तु तावद्-बहिर्-इन्द्रियेण मनसा वचसापि तत्-सिद्धिर् इति प्रसिद्धिः । सर्व-द्रव्येषु यथा - पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तद् अहं भक्त्य्-उपहृतम् अश्नामि प्रयतात्मनः ॥ [गीता ९.२६, भ्प् १०.८१.४] इति । (पगे ५२) सर्व-क्रियासु यथा -- श्रुतोऽनुपठितो ध्यात आदृतो वानुमोदितः । सद्यः पुनाति सद्-धर्मो देव-विश्व-द्रुहोऽपि हि ॥ [भ्प् ११.२.११] यत् करोषि यद् अश्नासि यज् जुहोषि ददासि यत् । यत् तपस्यसि कौन्तेय तत् कुरुष्व मदर्पणम् ॥ [गीता ९.२७] एवं भक्त्य्-आभासेषु भक्त्याभासापराधेष्व् अपि अजामिल-मूषिकादयो दृष्टान्ता गम्याः । सर्वेषु कार्येषु यथा - यस्य स्मृत्या च नामोक्त्या तपो-यज्ञ-क्रियादिषु । नूनं सम्पूर्णतां याति सद्यो वन्दे तम् अच्युतम् ॥ इति । सर्व-फलेषु यथा - अकामः सर्व-कामो वा मोक्ष-काम उदार-धीः [भ्प् २.३.१०] इत्य् आदि । यथा तरोर् मूल-निषेचनेन [भ्प् ४.३१.१२] इत्य् आदि-वाक्येन हरि- परिचर्यायां क्रियमाणायां सर्वेषाम् अन्येषाम् अपि देवादीनाम् उपासना स्वत एव सिध्यतीत्य् अतोऽपि सार्वत्रिकता । यथोक्तं स्कान्दे ब्रह्म-नारद- संवादे - अर्चिते देव-देवेश शङ्ख-चक्र-गदाधरे । अर्चिताः सर्व-देवाः स्युर् यतः सर्व-गतो हरिः ॥ एवं यो भक्तिं करोति यद् गवादिकं भगवते दीयते येन द्वार-भूतेन भक्तिः क्रियते, यस्मै श्री-भगवत्-प्रीणनार्थं दीयते, यस्माद् गवादिकात् पय-आदिकम् आदाय भगवते निवेद्यते, यस्मिन् देशादौ कुले वा कश्चिद् भक्तिम् अनुतिष्ठति तेषाम् अपि कृतार्थत्वं पुराणेषु दृश्यते इति कारक- गता । एवं सार्वत्रिकत्वं साधितम् । सदातनत्वम् आह सर्वदेति । तत्र सर्गादौ यथा -- कालेन नष्टा प्रलये वाणीयं वेद-संज्ञिता [भ्प् ११.१४.३] इति विदुर-प्रश्ने । सर्वेषु युगेषु -- कृते यद् ध्यायतो विष्णुं त्रेतायां यजतो मखैः । द्वापरे परिचर्यायां कलौ तद् धरि-कीर्तनात् ॥ [भ्प् १२.३.५२] इति । किं बहुना - सा हानिस् तन् महच् छिद्रं स मोहः स च विभ्रमः । यन्-मुहूर्तं क्षणं वापि वासुदेवो न चिन्त्यते ॥ इति वैष्णवे । सर्वावस्थास्व् अपि - गर्भे श्री-नारद-कारित-श्रवणे प्रह्लादे प्रसिद्धम् । बाल्ये श्री-ध्रुवादिषु । यौवने श्रीमद्-अम्बरीषादिषु । वार्धक्ये धृतराष्ट्रादिषु । मरणेऽजामिलादिषु । स्वर्गितायां श्री-चित्रकेत्व्-आदिषु । नारकितायाम् अपि - यथा यथा हरेर् नाम कीर्तयन्ति स्म नारकाः । तथा तथा हरौ भक्तिम् उद्वहन्तो दिवं ययुः ॥ [नृसिंहप् ८.३१] इति श्री-नृसिंह-पुराणात् । अतएवोक्तं दुर्वाससा मुच्येत यन्-नाम्न्य् उदिते नारकोऽपि [भ्प् ९.४.४५] इति । यथा - एतन् निर्विद्यमानानाम् इच्छताम् अकुतो-भयम् । योगिनां नृप निर्णीतं हरेर् नामानुकीर्तनम् ॥ [भ्प् २.१.११] इत्य् अत्रापि । (पगे ५३) तत्र तत्र व्यतिरेकोदाहरणानि च कियन्ति दर्श्यन्ते - किं वेदैः किम् उ शास्त्रैर् वा किं वा तीर्थ-निषेवणैः । विष्णु-भक्ति-विहीनानां किं तपोभिः किम् अध्वरैः ॥ [नारदप् १.३०.१११] इति । किं तस्य बहुभिः शास्त्रैः किं तपोभिः किम् अध्वरैः । वाजपेय-सहस्रैर् वा भक्तिर् यस्य जनार्दने ॥ इति बृहन्-नारदीय-पाद्मवचनादीनि । तपस्विनो दान-परा यशस्विनो मनस्विनो मन्त्र-विदः सुमङ्गलाः । क्षेमं न विन्दन्ति विना यद्-अर्पणं तस्मै सुभद्र-श्रवसे नमो नमः ॥ [भ्प् २.४.१७] न यत्र वैकुण्ठ-कथा-सुधापगा न साधवो भागवतास् तदाश्रयाः । न यत्र यज्ञेश-मखा महोत्सवाः सुरेश-लोकोऽपि न वै स सेव्यताम् ॥ [भ्प् ५.१९.२४] ययाच आनम्य किरीट-कोटिभिः पादौ स्पृशन्न् अच्युतम् अर्थ-साधनम् । सिद्धार्थ एतेन विगृह्यते महान् अहो सुराणां च तमो धिग् आठ्यताम् ॥ [भ्प् १०.५९.४१] सालोक्य-सार्ष्टि-सालोक्य- [भ्प् ३.२९.११] इत्य् आदि, नो दानं नो तपो नेज्या [भ्प् ७.७.४४] इत्य् आदि । नैष्कर्म्यम् अप्य् अच्युत-भाव-वर्जितम् [भ्प् १.५.१२] इत्य् आदि । नात्यन्तिकं विगणयन्त्य् अपि ते [भ्प् ३.१५.४८] इत्य् आदि च । अथ सदा सर्वत्र यद् उपपद्यते [भ्प् २.९.३५] इत्य् आदि योजनिकार्थो युगपद् यथा तस्मात् सर्वात्मना राजन् हरिः सर्वत्र सर्वदा [भ्प् २.२.३६] इत्य् आदि । अन्वय-व्यतिरेकाभ्यां सदा सर्वत्र यद् उपपद्यते इत्य् आदि । यथा -- स्मर्तव्यः सततं विष्णुर् विस्मर्तव्यो न जातुचित् । सर्वे विधि-निषेधाः स्युर् एतस्यैव विधिङ्कराः ॥ [पद्मप् ६.७१.१००] इति । अन्वय-व्यतिरेकाभ्यां सदा सर्वत्र यद् उपपद्यते इति साकल्येन यथा न ह्य् अतोऽन्यः शिवः पन्थाः [भ्प् २.२.३३] इत्य् उपक्रम्य, तद्-उपसंहारे - तस्मात् सर्वात्मना राजन् हरिः सर्वत्र सर्वदा । श्रोतव्यः कीर्तितव्यश् च स्मर्तव्यो भगवान् नॄणाम् ॥ [भ्प् २.२.३६] इति । नॄणां जीवानां इति नृगतिं विविच्य कवयः [भ्प् १०.८७.१६] इतिवत् । एतद् उक्तं भवति - यत् कर्म तत् सन्न्यास-भोग-शरीर-प्राप्त्य्-अवधि योगः सिद्ध्य्- अवधिः । साङ्ख्यम् आत्म-ज्ञानावधि । ज्ञानं मोक्षावधि । तथा तथा तत्- तद्-योग्यतादिकानि च सर्वाणि । एवं तेषु कर्मादिषु शास्त्रादि-व्यभिचारिता ज्ञेया । हरि-भक्तेस् तु अन्वय-व्यक्तिरेकाभ्यां सदा सर्वत्र तत्-तन्- महिमभिर् उपपन्नत्वात् तथा-भूतस्य रहस्यस्याङ्गत्वं युइक्तम् । यतो रहस्याङ्गत्वेन च ज्ञान-रूपार्थान्तराच्छन्नतयैवेदम् उक्तम् इति । तद् एवं श्री-भागवतं सङ्क्षेपेणोपदेक्ष्यन्तं श्री-नारदं श्री-ब्रह्मापि तथैव सङ्कल्पं कारितवान् -- यथा हरौ भगवति नृणां भक्तिर् भविष्यति सर्वात्मन्य् अखिलाधारे इति सङ्कल्प्य वर्णय ॥ [भ्प् २.७.५२] (पगे ५४) भविष्यति अवश्यं भवेद् इतीमं प्रकारं सङ्कल्प्य नियमेनाङ्गीकृत्य । ॥ २.७ ॥ श्री-ब्रह्मा नारदम् ॥ ११५ ॥
[115] iyam eva bhaktiḥ dharmaḥ projjhita-kaitavo'tra paramo nirmatsarāṇāṃ satām [BhP 1.1.2] ity atroktā | atra sargo visargaś ca [BhP 2.10.1] ity ādau daśa- lakṣaṇyām api sad-dharma ity eka-lakṣaṇatvenoktā | tasyā abhidheyatvaṃ śrī- bhāgavata-bīja-rūpāyāṃ catuḥ-ślokyām apy udāhṛtam | etāvad eva jijñāsyaṃ tattva-jijñāsunātmanaḥ | anvaya-vyatirekābhyāṃ yat syāt sarvatra sarvadā || [BhP 2.9.35] pūrvaṃ hi jñāna-vijñāna-rahasya-tad-aṅgāni vaktavyatvena catvāry eva pratijñātāni | tatra catuḥ-ślokyāṃ prāktanās trayo'rthā api krameṇaiva prāktana-śloka-traye vyākhyātāḥ | rahasya-śabdenātra prema-bhaktiḥ tad- aṅga-śabdena sādhana-bhaktir ucyate | ṭīkā ca - rahasyaṃ bhaktis tad-aṅgaṃ sādhanam ity eṣā | tataḥ krama-prāptatvena - kālena naṣṭā pralaye vāṇīyaṃ veda-saṃjñitā | mayādau brahmaṇe proktā dharmo yasyāṃ mad-ātmakaḥ || [BhP 11.14.3] iti bhagavad-vākyānusāreṇa ca caturthe'smin padye sādhana-bhaktir eva vyākhyātā | atra ca punar vyākhyā-vivaraṇāyotthāpyate | tathā hi - ātmano mama bhagavataḥ tattva-jijñāsunā prema-rūpaṃ rahasyam anubhavaitum icchunā etāvan-mātraṃ jijñāsitavyaṃ, śrī-guru-caraṇebhyaḥ śikṣaṇīyam | kiṃ tat ? yad ekam eva anvayena vidhi-mukhena vyatirekeṇa niṣedha-mukhena ca syād upapadyate | tatrānvayena yathā etāvān eva loke'smin [BhP 6.3.22] ity ādi, man-manā bhava mad-bhaktaḥ [Gītā 9.24] ity ādi ca | vyatirekeṇa yathā - mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha | catvāro jajñire varṇā guṇair viprādayaḥ pṛthak || ya eṣāṃ puruṣaṃ sākṣād ātma-prabhavam īśvaram | na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ || [BhP 11.5.2-3] na māṃ duṣkṛtino mūḍhā [Gītā 7.15] ity ādi | yāvaj jano bhajati no bhuvi viṣṇu-bhakti- vārtā-sudhā-rasam aśeṣa-rasaika-sāram | tāvaj jarā-maraṇa-janma-śatābhighāta- duḥkhāni tāni labhate bahu-dehajāni || [PadmaP 5.85.33] iti padma-purāṇāt | kutra kutropapadyate ? sarvatra śāstra-kartṛ-deśa-karaṇa-dravya-kriyā-kārya- phaleṣu samasteṣv eva | tatra samasta-śāstreṣu yathā skānde brahma-nārada- saṃvāde - saṃsāre'smin mahā-ghore janma-mṛtyu-samākule | pūjanaṃ vāsudevasya tārakaṃ vādibhiḥ smṛtam || tatrāpy anvayena yathā - bhagavan brahma kārtsnyena trir anvīkṣya manīṣayā [BhP 2.2.34] ity ādi | tathā pādme skānde ca - āloḍya sarva-śāstrāṇi vicārya ca punaḥ punaḥ | idam ekaṃ saniṣpannaṃ dhyeyo nārāyaṇaḥ sadā || (page 51) iti | vyatirekeṇa yathā - pāraṅgato'pi vedānām ity ādikaṃ sarvam avagantavyam | tac cānte darśayiṣyate | sarva-kartṛṣu, yathā - te vai vidanty atitaranti ca deva-māyāṃ strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ | yady adbhuta-krama-parāyaṇa-śīla-śikṣās tiryag-janā api kim u śruta-dhāraṇā ye || [BhP 2.7.46] iti | gāruḍe -- kīṭa-pakṣi-mṛgāṇāṃ ca harau sannyasta-cetasām | ūrdhvam eva gatiṃ manye kiṃ punar jñānināṃ nṝṇām || [GarP 1.234.31] atraiva sācāre durācāre, jñāniny ajñānini, virakte rāgiṇi, mumukṣau mukte, bhakty-asiddhe bhakti-siddhe, tasmin bhagavat-pārṣadatāṃ prāpte tasmin nitya-pārṣade ca sāmānyena darśanād api sārvatrikatā | tatra sācāre durācāre yathā - api cet sudurācāro bhajate mām ananyabhāk | sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ || [Gītā 9.30] iti | sad-ācāras tu kiṃ vaktavya ity aper arthaḥ | jñāniny ajñānini ca - jñātvājñātvātha ye vai mām [BhP 11.11.33] ity ādi | harir harati pāpāni duṣṭa-cittair api smṛtaḥ ity ādi | virakte rāgiṇi ca - bādhyamāno'pi mad-bhakto viṣayair ajitendriyaḥ | prāyaḥ pragalbhayā bhaktyā viṣayair nābhibhūyate || [BhP 11.14.17] iti | abādhyamānas tu sutarāṃ nābhibhūyata ity aper arthaḥ | mumukṣau mukte ca mumukṣavo ghora-rūpān [BhP 1.2.26] ity ādi | ātmārāmāś ca munayaḥ [BhP 1.7.10] ity ādi | bhakty-asiddhe bhakti-siddhe ca - kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ | aghaṃ dhunvanti kārtsnyena nīhāram iva bhāskaraḥ || [BhP 6.10.15] iti | na calati bhagavat-padāravindāl lava-nimiṣārdham api sa vaiṣṇavāgryaḥ || [BhP 11.2.51] iti | bhagavat-pārṣadatāṃ prāpte - mat-sevayā pratītaṃ te sālokyādi-catuṣṭayam | necchanti sevayā pūrṇāḥ kuto'nyat kāla-viplutam || [BhP 9.4.67] iti | nitya-pārṣade - vāpīṣu vidruma-taṭāsv amalāmṛtāpsu preṣyānvitā nija-vane tulasībhir īśam | abhyarcatī svalakam unnasam īkṣya vaktram uccheṣitaṃ bhagavatety amatāṅga yac-chrīḥ || [BhP 3.15.22] sarveṣu varṣeṣu bhuvaneṣu brahmāṇḍeṣu teṣāṃ bahiś ca tais taiḥ śrī- bhagavad-upāsanāyāḥ kriyamāṇāyāḥ śrī-bhāgavatādiṣu prasiddhiḥ siddhaiveti sarva-deśodāharaṇaṃ jñeyam | sarveṣu karaṇeṣu yathā - mānasenopacāreṇa paricarya hariṃ mudā | pare'vāṅ-manasāgamyaṃ taṃ sākṣāt pratipedire || ity ādi | evambhūta-vacane hy astu tāvad-bahir-indriyeṇa manasā vacasāpi tat-siddhir iti prasiddhiḥ | sarva-dravyeṣu yathā - patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati | tad ahaṃ bhakty-upahṛtam aśnāmi prayatātmanaḥ || [Gītā 9.26, BhP 10.81.4] iti | (page 52) sarva-kriyāsu yathā -- śruto'nupaṭhito dhyāta ādṛto vānumoditaḥ | sadyaḥ punāti sad-dharmo deva-viśva-druho'pi hi || [BhP 11.2.11] yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat | yat tapasyasi kaunteya tat kuruṣva madarpaṇam || [Gītā 9.27] evaṃ bhakty-ābhāseṣu bhaktyābhāsāparādheṣv api ajāmila-mūṣikādayo dṛṣṭāntā gamyāḥ | sarveṣu kāryeṣu yathā - yasya smṛtyā ca nāmoktyā tapo-yajña-kriyādiṣu | nūnaṃ sampūrṇatāṃ yāti sadyo vande tam acyutam || iti | sarva-phaleṣu yathā - akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ [BhP 2.3.10] ity ādi | yathā taror mūla-niṣecanena [BhP 4.31.12] ity ādi-vākyena hari- paricaryāyāṃ kriyamāṇāyāṃ sarveṣām anyeṣām api devādīnām upāsanā svata eva sidhyatīty ato'pi sārvatrikatā | yathoktaṃ skānde brahma-nārada- saṃvāde - arcite deva-deveśa śaṅkha-cakra-gadādhare | arcitāḥ sarva-devāḥ syur yataḥ sarva-gato hariḥ || evaṃ yo bhaktiṃ karoti yad gavādikaṃ bhagavate dīyate yena dvāra-bhūtena bhaktiḥ kriyate, yasmai śrī-bhagavat-prīṇanārthaṃ dīyate, yasmād gavādikāt paya-ādikam ādāya bhagavate nivedyate, yasmin deśādau kule vā kaścid bhaktim anutiṣṭhati teṣām api kṛtārthatvaṃ purāṇeṣu dṛśyate iti kāraka- gatā | evaṃ sārvatrikatvaṃ sādhitam | sadātanatvam āha sarvadeti | tatra sargādau yathā -- kālena naṣṭā pralaye vāṇīyaṃ veda-saṃjñitā [BhP 11.14.3] iti vidura-praśne | sarveṣu yugeṣu -- kṛte yad dhyāyato viṣṇuṃ tretāyāṃ yajato makhaiḥ | dvāpare paricaryāyāṃ kalau tad dhari-kīrtanāt || [BhP 12.3.52] iti | kiṃ bahunā - sā hānis tan mahac chidraṃ sa mohaḥ sa ca vibhramaḥ | yan-muhūrtaṃ kṣaṇaṃ vāpi vāsudevo na cintyate || iti vaiṣṇave | sarvāvasthāsv api - garbhe śrī-nārada-kārita-śravaṇe prahlāde prasiddham | bālye śrī-dhruvādiṣu | yauvane śrīmad-ambarīṣādiṣu | vārdhakye dhṛtarāṣṭrādiṣu | maraṇe'jāmilādiṣu | svargitāyāṃ śrī-citraketv-ādiṣu | nārakitāyām api - yathā yathā harer nāma kīrtayanti sma nārakāḥ | tathā tathā harau bhaktim udvahanto divaṃ yayuḥ || [NṛsiṃhaP 8.31] iti śrī-nṛsiṃha-purāṇāt | ataevoktaṃ durvāsasā mucyeta yan-nāmny udite nārako'pi [BhP 9.4.45] iti | yathā - etan nirvidyamānānām icchatām akuto-bhayam | yogināṃ nṛpa nirṇītaṃ harer nāmānukīrtanam || [BhP 2.1.11] ity atrāpi | (page 53) tatra tatra vyatirekodāharaṇāni ca kiyanti darśyante - kiṃ vedaiḥ kim u śāstrair vā kiṃ vā tīrtha-niṣevaṇaiḥ | viṣṇu-bhakti-vihīnānāṃ kiṃ tapobhiḥ kim adhvaraiḥ || [NāradaP 1.30.111] iti | kiṃ tasya bahubhiḥ śāstraiḥ kiṃ tapobhiḥ kim adhvaraiḥ | vājapeya-sahasrair vā bhaktir yasya janārdane || iti bṛhan-nāradīya-pādmavacanādīni | tapasvino dāna-parā yaśasvino manasvino mantra-vidaḥ sumaṅgalāḥ | kṣemaṃ na vindanti vinā yad-arpaṇaṃ tasmai subhadra-śravase namo namaḥ || [BhP 2.4.17] na yatra vaikuṇṭha-kathā-sudhāpagā na sādhavo bhāgavatās tadāśrayāḥ | na yatra yajñeśa-makhā mahotsavāḥ sureśa-loko'pi na vai sa sevyatām || [BhP 5.19.24] yayāca ānamya kirīṭa-koṭibhiḥ pādau spṛśann acyutam artha-sādhanam | siddhārtha etena vigṛhyate mahān aho surāṇāṃ ca tamo dhig āṭhyatām || [BhP 10.59.41] sālokya-sārṣṭi-sālokya- [BhP 3.29.11] ity ādi, no dānaṃ no tapo nejyā [BhP 7.7.44] ity ādi | naiṣkarmyam apy acyuta-bhāva-varjitam [BhP 1.5.12] ity ādi | nātyantikaṃ vigaṇayanty api te [BhP 3.15.48] ity ādi ca | atha sadā sarvatra yad upapadyate [BhP 2.9.35] ity ādi yojanikārtho yugapad yathā tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā [BhP 2.2.36] ity ādi | anvaya-vyatirekābhyāṃ sadā sarvatra yad upapadyate ity ādi | yathā -- smartavyaḥ satataṃ viṣṇur vismartavyo na jātucit | sarve vidhi-niṣedhāḥ syur etasyaiva vidhiṅkarāḥ || [PadmaP 6.71.100] iti | anvaya-vyatirekābhyāṃ sadā sarvatra yad upapadyate iti sākalyena yathā na hy ato'nyaḥ śivaḥ panthāḥ [BhP 2.2.33] ity upakramya, tad-upasaṃhāre - tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā | śrotavyaḥ kīrtitavyaś ca smartavyo bhagavān nṝṇām || [BhP 2.2.36] iti | nṝṇāṃ jīvānāṃ iti nṛgatiṃ vivicya kavayaḥ [BhP 10.87.16] itivat | etad uktaṃ bhavati - yat karma tat sannyāsa-bhoga-śarīra-prāpty-avadhi yogaḥ siddhy- avadhiḥ | sāṅkhyam ātma-jñānāvadhi | jñānaṃ mokṣāvadhi | tathā tathā tat- tad-yogyatādikāni ca sarvāṇi | evaṃ teṣu karmādiṣu śāstrādi-vyabhicāritā jñeyā | hari-bhaktes tu anvaya-vyaktirekābhyāṃ sadā sarvatra tat-tan- mahimabhir upapannatvāt tathā-bhūtasya rahasyasyāṅgatvaṃ yuiktam | yato rahasyāṅgatvena ca jñāna-rūpārthāntarācchannatayaivedam uktam iti | tad evaṃ śrī-bhāgavataṃ saṅkṣepeṇopadekṣyantaṃ śrī-nāradaṃ śrī-brahmāpi tathaiva saṅkalpaṃ kāritavān -- yathā harau bhagavati nṛṇāṃ bhaktir bhaviṣyati sarvātmany akhilādhāre iti saṅkalpya varṇaya || [BhP 2.7.52] (page 54) bhaviṣyati avaśyaṃ bhaved itīmaṃ prakāraṃ saṅkalpya niyamenāṅgīkṛtya | || 2.7 || śrī-brahmā nāradam || 115 ||
English translation
English witness · section(s) 100
Anuccheda 100
1 This is also explained in Srimad Bhagavatam 1.5.17: "One who has forsaken his material obligations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a non devotee, though fully engaged in occupational duties, does not gain anything."* 2 By performing the activities of karma-yoga (fruitive work) and other spiritual paths like it, which require great effort, great expense and many other things, one attains only pathetically insignificant results, of which the attainment of Svargaloka is the most prominent. However, by performing the activities of devotional service, which require only slight effort, slight expense, and slight use of any other things, one attains the greatest result. Therefore the conclusion of the Vedic literatures is that one should perform devotional service. Many Vedic scriptures declare that one should perform devotional service and therefor the performance of devotional service is never done in vain. That is the meaning. Furthermore, Srimad Bhagavatam (7.9.10) explains: 3 "If a brahmana has all twelve of the brahmanical qualifications (as they are stated in the book called Sanat-sujata) but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog eater but who has dedicated everything-mind, words, activities,, wealth, and life-to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false prestige cannot purify even himself."* 4 Srila Sridhara Svami comments: "Lord Hari is satisfied by unalloyed devotional service. Nothing but devotional service satisfies Him. That is stated in this verse. 5 "Prahlada Maharaja had previously mentioned the twelve brahmanical qualities, beginning with aristocratic wealth, in these words (Srimad Bhagavatam 7.9.9.): "One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, lustre, influence, physical strength, diligence, intelligence and mystic yoga power, but I think that even all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him."* "Here he says: 'I think (manye) that a dog eater (svapacam) who is a devotee is better (varistham) than a brahmana (viprat) who has these twelve (dvi-sat) qualities." 6 The Sanat-sujata gives this list, which begins with piety, of the twelve brahmanical qualities: "Piety, truthfulness, sense control, austerity, non-enviousness, humility, tolerance, aversion to fault finding, performance of sacrifice, giving in charity, patience, scholarship, and observance of vows are the twelve qualities of a brahmana." 7 "What is the brahmana (viprat) mentioned here like? He is averse (vimukhat) to the lotus feet of the louts-naveled Lord (aravinda-nabha-padaravinda). What is the dog-eater (svapacam) like? He has dedicated (arpita) his mind (manah) and everything else to the lotus-naveled Lord. Here the word 'ihitam' means 'work'. For this reason this kind of dog-eater is better. Such a dog-eater purifies (punati) his entire family (kulam). However (tu), a proud (bhuri-manah) brahmana cannot purify himself, what to speak of his family. Therefore, for one who does not engage in devotional service these brahmanical qualities only lead to pride. They do not lead to faith in the Lord." 8 The Muktaphala -tika explains: "The twelve (dvi-sad) qualities of a brahmana are given in a list beginning with aristocratic wealth (dhana) and high birth (abhijana), or, an alternate list is also given in these words: "Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, satisfaction, truthfulness, and religiousness are the twelve qualities of a brahmana." 9 In the Skanda Purana, Narada Muni explains: "A person who, although not born in an aristocratic family and unaware of the niceties of refined conduct, controls his senses and engages in unwavering devotional service to the Supreme Lord, is famous and glorious among men. However, a peaceful, nobly born brahmana, religious and learned in the eighteen sciences, but who does not serve the Lord, is not glorious at all." 10 In the Kasi-khanda it is said: "A brahmana, ksatriya, vaisya, or sudra engaged in devotional service to Lord Visnu, is the greatest of persons." 11 In Brhan-naradiya Purana: "They who do no devotedly serve Lord Visnu are outcastes. Outcastes who serve Him with devotion are the best of men." 12 In the Brhan-naradiya Purana: "O King, a dog-eater that is a devotee of Lord Visnu is greater than a brahmana. A brahmana that has no devotion for Lord Visnu is lower than a dog-eater." 13 In the verse quoted in this section it was said that a devotee purifies (punati) his family (kulam). This proves that he also greatly purifies himself. Srimad Bhagavatam (2.4.18) explains: 14 "Kirata, Huna, Andhra, Pulinda, Pulkasa, Abhira, Sumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisance unto Him."* 15 This first quote was spoken by Prahlada Maharaja to Lord Nrsimha.
Bhakti · Sanskrit §116 · English §101
Source[११६] श्री-नारदेनापि तन् महा-पुराणाविर्भावार्थं तथैवोपदिष्टम् - अथो महा-भाग भवान् अमोघ-दृक् शुचि-श्रवाः सत्य-रतो धृत-व्रतः । उरुक्रमस्याखिल-बन्ध-मुक्तये समाधिनानुस्मर तद्-विचेष्टितम् ॥ [भ्प् १.५.१३] अथो अतो नैष्कर्म्यम् अप्य् अच्युत-भाव-वर्जितम् [भ्प् १.५.१२] इत्य् आदि- कारणात् ।
[116] śrī-nāradenāpi tan mahā-purāṇāvirbhāvārthaṃ tathaivopadiṣṭam - atho mahā-bhāga bhavān amogha-dṛk śuci-śravāḥ satya-rato dhṛta-vrataḥ | urukramasyākhila-bandha-muktaye samādhinānusmara tad-viceṣṭitam || [BhP 1.5.13] atho ato naiṣkarmyam apy acyuta-bhāva-varjitam [BhP 1.5.12] ity ādi- kāraṇāt |
English translation
English witness · section(s) 101
Anuccheda 101
1 The brahmanas engaged in performing sacrifices said (Srimad Bhagavatam 10.23.40): "To hell with our threefold birth, our vow of celibacy, and out extensive learning! To hell with out aristocratic background, and our expertise in the rituals of sacrifice! These are all condemned because we were inimical to the transcendental Personality of Godhead."*** 2 Srila Sridhara Svami comments: "The word 'trivrt' refers to three births: 1. initiation, 2. acceptance of the sacred thread, and 3. initiation in the performance of Vedic sacrifices. The word 'vratam' means 'the vow of celibacy', and the word 'kriya-daksyam' means 'expertise in performing rituals'." 3 Srimad Bhagavatam (4.31.10) also explains: "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."* The verse quoted in the beginning of this section was spoken by the brahmans engaged in performing sacrifices.
Bhakti · Sanskrit §117 · English §102
Source[११७] अन्ते च - त्वम् अप्य् अदभ्र-श्रुत विश्रुतं विभोः समाप्यते येन विदां बुभुत्सितम् । प्राख्याहि दुःखैर् मुहुर् अर्दितात्मनां सङ्क्लेश-निर्वाणम् उशन्ति नान्यथा ॥ [भ्प् १.५.४०] विदां विदुषाम् । ॥ १.५ ॥ श्री-नारदः श्री-व्यासम् ॥ ११६-११७ ॥
[117] ante ca - tvam apy adabhra-śruta viśrutaṃ vibhoḥ samāpyate yena vidāṃ bubhutsitam | prākhyāhi duḥkhair muhur arditātmanāṃ saṅkleśa-nirvāṇam uśanti nānyathā || [BhP 1.5.40] vidāṃ viduṣām | || 1.5 || śrī-nāradaḥ śrī-vyāsam || 116-117 ||
English translation
English witness · section(s) 102
Anuccheda 102
1 Even offering to the Lord the fruits of work is not treated with much respect in these words of Srimad Bhagavatam (1.2.14): "Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees."* 2 If one is not able to engage in the direct devotional service of hearing and chanting the Lord's glories he should offer to the Lord the fruits of his work. The Lord explains this in Bhagavad-gita (12.8-11): "Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always without a doubt.* 3 "My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me.* 4 "If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.* 5 "If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated.* 6 In the Padma Purana, Karttika-mahatmya, it is said: 7 "A brahmana named Visnu dasa competed with the king of Cola-desa. The brahmana purely worshipped and served the Supreme Lord, and he then attained the Lord. The king offered many Vedic sacrifices to the Lord, but he did not attain the Lord. Seeing that the brahmana had attained the Lord, the king renounced his sacrificial activities and said: 8 "I competed with him by performing many sacrifices and giving wealth in charity, and yet it was he, the brahmana that attained a spiritual form like Lord Visnu and went to the abode of Vaikuntha. 9 "Therefore Lord Visnu is not pleased by many sacrifices and much giving in charity. He is pleased by devotional service." 10 "Then he said to Mudgala Muni: "Standing before the sacrificial arena, the king loudly called three times: 'Give me eternal engagement, with my mind, words, body and deeds, in devotional service to Lord Visnu!'" 11 "After saying this, the king humbly and steadily accepted the path of pure devotional service. Giving up his body at the sacrificial arena, he then attained the Lord." 12 Holding the practice of yoga in low esteem Srimad Bhagavatam (10.51.60) explains: "The minds of non-devotees who engage in such practices as pranayama are not fully cleansed of material desires. Thus, O king, the material desires are again seen to arise in their minds."*** 13 Here the word "utthitam" means "inclined to sense gratification". The verse quoted in the beginning of this section was spoken by the Supreme Personality of Godhead to King Mucukunda.
Bhakti · Sanskrit §118 · English §103
Source[११८] श्री-व्यासोऽपि तन्-महा-पुराण-प्रचारणारम्भे भक्तिम् एव परम-श्रेयः- प्रदत्वेन समाधाव् अनुभूतवान् इति प्रथम-सन्दर्भे दर्शितं भक्ति- योगेन मनसि [भ्प् १.७.४] इत्य्-आदि-प्रकरणे । तथैव को लाभ इति प्रश्नान्तरं ११.१९.२८] श्री-भगवतैव सम्मतम् । भगो मे [भ्प् ११.१९.३७] इत्य् आदौ लाभो मद्-भक्तिर् उत्तमः [भ्प् ११.१९.३७] इति । स्पष्टम् ॥ ॥ ११.१९ ॥ श्री-भगवान् ॥ ११८ ॥
[118] śrī-vyāso'pi tan-mahā-purāṇa-pracāraṇārambhe bhaktim eva parama-śreyaḥ- pradatvena samādhāv anubhūtavān iti prathama-sandarbhe darśitaṃ bhakti- yogena manasi [BhP 1.7.4] ity-ādi-prakaraṇe | tathaiva ko lābha iti praśnāntaraṃ 11.19.28] śrī-bhagavataiva sammatam | bhago me [BhP 11.19.37] ity ādau lābho mad-bhaktir uttamaḥ [BhP 11.19.37] iti | spaṣṭam || || 11.19 || śrī-bhagavān || 118 ||
English translation
English witness · section(s) 103
Anuccheda 103
1 Srimad Bhagavatam (1.6.35) again explains : "It is true that by practicing restraint of the senses by the yoga system one can get relief from the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul, for this (satisfaction) is derived from devotional service to the Personality of Godhead."* 2 The Lord very eloquently says (Srimad Bhagavatam 11.14.20): "My dear Uddhava, neither through astanga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptances of sannyasa can one satisfy Me as much as one can by developing unalloyed devotional service unto Me."* The verse quoted in the beginning of this section was spoken by Sri Narada to Sri Vyasa.
Bhakti · Sanskrit §119 · English §104–105
Source[११९] अतएव स्वगतं विचारयति स्म -- किं वा भागवता धर्मा न प्रायेण निरूपिताः । प्रियाः परमहंसानां त एव ह्य् अच्युत-प्रियाः ॥ [भ्प् १.४.३१] स्पष्टम् । ॥ १.४ ॥ श्री-व्यासः ॥ ११९ ॥
[119] ataeva svagataṃ vicārayati sma -- kiṃ vā bhāgavatā dharmā na prāyeṇa nirūpitāḥ | priyāḥ paramahaṃsānāṃ ta eva hy acyuta-priyāḥ || [BhP 1.4.31] spaṣṭam | || 1.4 || śrī-vyāsaḥ || 119 ||
English translation
English witness · section(s) 104–105
Anuccheda 104
1 Now the inferior position of the impersonalists speculative search for knowledge (jnana) will be described. Because such knowledge is attained only with great difficulty the path of impersonal knowledge is inferior. This is seen in the following two verses (Srimad Bhagavatam 3.5.45-46): "O Lord, persons who, because of their serious attitude, attain the stage of enlightened devotional service achieve the complete meaning of renunciation and knowledge and attain the Vaikunthaloka in the spiritual sky simply by drinking the nectar of Your topics.* "Others, who are pacified by means of transcendental self realisation and have conquered over the modes of nature by dint of strong power and knowledge, also enter into You. But for them there is much pain, whereas the devotee simply discharges devotional service and thus feels no such pain."* 2 In the teaching of the four Kumaras it is said (Srimad Bhagavatam 4.22.40): "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 Also, in Sri Bhagavad-gita (12.1-5): "Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonally Brahman, the unmanifested?* 4 "The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshipping Me with great and transcendental faith are considered by Me to be most perfect.* 5-6 "But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable-the impersonal conception of the Absolute Truth-by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.* 7 "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."* 8 A person does not become fatigued by following the path of devotional service. Also, by engaging in devotional service one attains the unprecedented result of brining the Supreme Personality of Godhead under one's control. This is described in the following words (Srimad Bhagavatam 10.14.3): 9 "My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realised devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words, and mind, they can live in any asrama or social status. Indeed, you are conquered by such persons, although You are always unconquerable."* 10 In this verse "udapasya" means "even doing only slightly", "sthane sthitah" means "staying with the devotees", "san-mukharitam bhavadiya-vartam" means "the news about You, which is repeatedly spoken by the devotees", "sruti-gatam" means "by associating with the devotees one hears the news of the Lord", "prayasah" means "almost always", and "tanu-van-manobhir namanto ye jivanti" means "worshipping You with their body, words, and mind, they live their lives." Although they do not do anything more than that, they conquer You, even though You are always unconquerable by others (trilokyam ajito pi jitah). 11 In Sri Nrsimha Purana it is said: "By offering Him a fruit, a leaf, a flower, or some water, the devotees easily attain the ancient Supreme Person. Why would they want to struggle to attain impersonal liberation?"
Anuccheda 105
1 Srimad Bhagavatam (10.14.4) explains: "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."* 2 Sridhara Svami comments: "This verse means that without devotional service transcendental knowledge does not become perfect. The word "reyah" here means "material prosperity and liberation", "srtim" means "a path, like the path taken by a swiftly moving mountain stream", "te" means "of You", and "bhaktim udasya" means "having abandoned the best path, which is devotional service." For these people (tesam) there are indeed (eva) only troubles (klesalah). This verse means that if one rejects a small amount of rice and instead beat empty husks that have no rice within, he will not get any result. In the same way, persons who consider devotional service unimportant labour to attain transcendental knowledge (kevala-bodha-labdhaye), but they do not gain any result." 3 Here the words "vibho" and "kevala", which means "O pure one", are in the vocative case. "Asau" means "the thing being looked at" and "klesalah" means "troublesome because of the need to accept sannyasa and do many other things". 4 These are described in Bhagavad-gita (13.8-11), where the Supreme Personality of Godhead said: "Humility, pridelessness, non violence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness, self-control, renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease, detachment, freedom from entanglement with children, wife, home and the rest, even mindedness amid pleasant and unpleasant events, constant and unalloyed devotion to Me, aspiring to live in a solitary place, detachment from the general mass of people, accepting the importance of self-realisation, and philosophical search for the Absolute Truth-all these I declare to be knowledge, and besides this whatever there may be is ignorance."* 5 There is no real knowledge without devotional service. That is the meaning here. The Lord Himself says (Bhagavad-gita 13.19): "Thus the field of activities (the body), knowledge and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature."* 6 The Lord also says (Bhagavad-gita 9.3): "Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world."* 7 In an earlier passage of Bhagavad-gita, the Lord had also described devotional service in these words (Bhagavad-gita 9.14): "Always chanting My glories, endeavouring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion."* Even though Mudgala and others are not clearly described as having performed devotional service, it should be understood that they performed the beginning activities of devotional service (sadhana-bhakti) at least.
Srila Jiva Gosvami's Sri Bhakti-sandarbha An Essay on Devotional Service Volume Three
Table of Contents The Devotees and the Demons, Anucchedas 106-111 Page 2 Devotional Service Destroys all Past Karma, Anucchedas 112 and 113 Page 12 The Activities of Devotional Service, Anucchedas 114 and 115 Page 12 Devotional Service is the Best Path, Anucchedas 116-121 Page 23 The Devotees are always Protected, Anucchedas 122-126 Page 27 Devotional Service Purifies the Devotees, Anucchedas 127-130 Page 30 Everyone is Pleased with a Devotee, Anuccheda 131 Page 33 Devotional Service Brings all Spiritual Virtues, Anuccheda 132 Page 33 Devotional Service is Beyond the Material Modes, Anucchedas 133-137 Page 34
Bhakti · Sanskrit §120 · English §106
Source[१२०] अशेषोपदेष्टुर् अपि तद्-उपदेशेनैव भगवतः परम उत्कर्ष उच्यते । यथा -- जितम् अजित तदा भवता यद् आह भागवतं धर्मम् अनवद्यम् [भ्प् ६.१६.४०] इति । जितम् इत्य् अत्र भवतेति ज्ञेयम् । आहेत्य् अत्र भगवान् इति । ॥ ६.१६ ॥ चित्रकेतुः श्री-सङ्कर्षणम् ॥ १२० ॥
[120] aśeṣopadeṣṭur api tad-upadeśenaiva bhagavataḥ parama utkarṣa ucyate | yathā -- jitam ajita tadā bhavatā yad āha bhāgavataṃ dharmam anavadyam [BhP 6.16.40] iti | jitam ity atra bhavateti jñeyam | āhety atra bhagavān iti | || 6.16 || citraketuḥ śrī-saṅkarṣaṇam || 120 ||
English translation
English witness · section(s) 106
Anuccheda 106
1 The attempt to be independent of the Lord or to take shelter of someone other than the Lord is treated with contempt in these words (Srimad Bhagavatam 6.9.22): "Free from all material conceptions of existence and never wonderstruck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. The Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog."* 2 The word "avismitam" means "because there is nothing that He does not already know, the Lord is never surprised by anything." "Avismitam" may also be interpreted to mean that the Lord is eternally smiling". "Svenaiva labhena paripurna-kamam" means "by His own activities His desires are fulfilled." The Lord does not need anyone else to fulfil His desires. That is the meaning. "Samam" means "He is equipoised in all circumstances", "prasantam" means "He is peaceful because His heart is free of all impurity", "balisah" means "a fool who is not dear to the Lord", and "atititarti" means "desires to cross". 3 These fools are described in these words (Srimad Bhagavatam 1.2.27): "Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny."* 4 In Skanda Purana in the conversation of Brahma and Narada, it is said: "One who neglects Lord Vasudeva and worships someone else neglects his mother and bows down before a degraded woman." 5 In another place in the Skanda Purana it is also said: "One who turns from Lord Vasudeva and worships someone else is a bewildered fool that turns from nectar and drinks the violent poison halahala." 6 In the Mahabharata it is said: "One who turns from Lord Visnu and worships someone else is a person that rejects a pile of gold and takes instead a pile of dust." 7 Sri Satyavrata Muni tells the Lord (Srimad Bhagavatam 8.24.49): "Neither all the demigods, nor the so-called gurus nor all other people, either independently or together, can offer mercy that equals even on ten-thousandth of Yours. Therefore I wish to take shelter of Your lotus feet."* 8 That both Brahma and Siva are devotees of Lord Visnu and engage in His devotional service is described in Srimad Bhagavatam. About Lord Brahma it is said (Srimad Bhagavatam 2.9.5-9): "Lord Brahma, the first spiritual master, supreme in the universe, could not trace out the source of his lotus seat, and while thinking of creating the material world, he could not understand the proper direction for such creative work, nor could he find out the process for such creation."* "While thus engaged in thinking, in the water Brahmaji heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty first of the sparsa alphabets and joined to become the wealth of the renounced order of life.* "When he heard the sound, he tried to find the speaker, searching on all sides. But when he was unable to find anyone besides himself he thought it wise to sit down on his lotus seat firmly and give his attention to the execution of penance, as he was instructed.* "Lord Brahma underwent penances for one thousand years by the calculations of the demigods. He heard this transcendental vibration from the sky, and he accepted it as divine. Thus he controlled his mind and senses, and the penances he executed were a great lesson for the living entities. Thus he is known as the greatest of ascetics.* "The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahma, was pleased to manifest His personal abode, Vaikuntha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realised persons freed from all kinds of miseries and fear of illusory existence."* Lord Siva is described in these words (Srimad Bhagavatam 12.13.16): "As the Ganges is the best of rivers, infallible Lord Krsna is the best of deities and Siva is the best of the worshippers of Lord Visnu, so Srimad Bhagavatam is the best of Puranas." 9 This is also described in the Twelfth Canto, where Markandeya Muni says to Lord Siva (Srimad Bhagavatam 12.10.34): "But I do request one benediction from you, who are full of all perfection and able to shower down the fulfilment of all desires. I ask to have unfailing devotion for the Supreme Personality of Godhead and for His dedicated devotees, especially you."*** 10 The words "tatha tvayi" here show that Siva is a great devotee of Lord Visnu. That is the meaning. In the Eight Canto the Prajapatis pray to Siva (Srimad Bhagavatam 8.7.33): "Exalted, self-satisfied persons who preach to the entire world think of your lotus feet constantly within their hearts. However, when person who do not know your austerity see you moving with Uma, they misunderstand you to be lusty, or when they see you wandering in the crematorium they mistakenly think that you are ferocious and envious. Certainly they are shameless. They can not understand your activities."* 11 In the Fourth Canto the Pracetas say to eight-armed Lord Visnu (Srimad Bhagavatam 4.30.38): "Dear Lord, by virtue of a moment's association with Lord Siva, who is very dear to You and who is Your most intimate friend, we were fortunate to attain You. You are the most expert physician, capable of treating the incurable disease of material existence. On account of our great fortune, we have been able to take shelter at Your lotus feet."* 12 A person who thinks Lord Visnu is equal to other deities cannot attain devotional service. That idea is a great impediment to devotional service. This is explained in the Vaisnava Tantra: 13 "Although he may meditate on the Lord with unbroken thoughts, the dull-witted person who thinks Lord Visnu equal to other deities does not attain unalloyed devotional service to Lord Hari. 14 "One who thinks the demigods headed by Brahma and Siva are equal to Lord Narayana is a great offender to the Lord." 15 The impersonalists and the devotees in santa-rasa think other deities are equal to Lord Narayana. An example of this is given in the story of Markandeya Muni, where Siva says (Srimad Bhagavatam 12.10.20-22): 16-17 "The inhabitants and ruling demigods of all planets, along with Lord Brahma, the Supreme Lord Hari, and I, glorify, worship and assist those brahmanas who are saintly, always peaceful, free of material attachment, compassionate to all living beings, purely devoted to us, devoid of hatred and endowed with equal vision."* 18 "These devotees do not differentiate between Lord Visnu, Lord Brahma and me, nor do they differentiate between themselves and other living beings. Therefore, because you are this kind of saintly devotee, we worship you."* 19 The meaning may also be interpreted: "We worship (imahi) you (yusman), the pure devotees headed by Markandeya". 20 "You are all devotees of the Lord, and as such I appreciate that you are as respectable as the Supreme Personality of Godhead Himself. I know in this way that the devotees also respect me and that I am dear to them. Thus no one can be as dear to the devotees as I am."* 21 In another passage it is said (by Lord Siva in Srimad Bhagavatam 8.7.40): "My dear gentle wife Bhavani, when one performs benevolent activities for others, the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is pleased, I am also pleased, along with all other loving creatures. Therefore, let me drink this poison, for all living entities may thus become happy because of me."* 22 That Markandeya Muni is a pure devotee of the Lord had been previously described in these words (of Lord Siva in Srimad Bhagavatam 12.10.6): "Surely this saintly brahmana does not desire any benediction, not even liberation itself, for he has attained pure devotional service unto the inexhaustible Personality of Godhead."*** 23 This verse was spoken by Lord Siva to Markandeya Muni. By appearing before him, Lord Siva broke the meditative trance of Markandeya Muni. In this way he appeared before the sage. 24 This is described in Srimad Bhagavatam (12.10.13): "Sri Markandeya saw Lord Siva suddenly appear within his heart. Lord Siva's golden hair resembled lightning, and he had three eyes, ten arms and a tall body that shone like the rising sun. He wore a tiger skin, and he carried a trident, a bow, arrows, a sword and a shield, along with prayer beads, a damaru drum, a skull and an ax. Astonished, the sage came out of his trance and thought, 'Who is this, and where has he come from?'"*** 25 At first describing the idea of the equality of Brahma, Visnu and Siva, and then affirming Lord Visnu's superiority, Siva says (Srimad Bhagavatam 12.10.20-21): "The inhabitants and ruling demigods of all planets, along with Lord Brahma, Lord Hari, who is the Supreme Personality of Godhead Himself, and I, glorify, worship and assist those brahmanas who are saintly, always peaceful, free of material attachment, compassionate to all living beings, purely devoted to us, devoid of hatred and endowed with equal vision." 26 That Lord Visnu is the Supreme Personality of Godhead is described in these words (Srimad Bhagavatam 1.2.24-26): "Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge (through Vedic sacrifices). Similarly, passion (rajas) is better than ignorance (tamas), but goodness (sattva) is best because by goodness one can come to realise the Absolute Truth.* "Previously all the great sages rendered service to the Personality of Godhead due to His existence above the three modes of material nature. They worshipped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.* "Those who are serious about liberation are certainly non-envious and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Visnu and His plenary portions."* 27 This is confirmed by Lord Siva in the Brahma Purana: "A person who yearns to see me or to see grandfather Brahma should yearn to see all-powerful Lord Vasudeva." 28 This is so because by understanding Lord Visnu everything is understood. This is also confirmed in these words of Sarvabhauma, who was initiated by Cintamani: 29 "I have given my heart to Krsna, who wears a garland of forest flowers. I have not given it in the same way to Lord Siva, who wears a garland of skulls. I am like a peacock that rejoices when a dark cloud comes but does not rejoice when the clouds are white. 30 The demigods are lakes, the demigoddesses rivers, and Lord Visnu, the master of the universes, is an ocean. Still, only the dark cloud of Lord Krsna can remove the thirst of this cintamani cataka bird." 31 Therefore, because He is a Vaisnava, Lord Siva should be worshipped. Some Vaisnavas say that if the worship of Lord Siva is compulsory, still one can worship the Supreme Lord Visnu instead of Lord Siva. That is described in the following story from the last part of the Visnu-dharma Purana: A pure devotee brahmana names Visvaksena used to live on the earth. One day he sat down at the edge of a forest. Then the son of a village leader approached him and said, "Who are you?" When the brahmana had told his story the leader's son said to him, "Today I have a headache and therefore it is not possible for me to worship Lord Siva. You please worship him in my place. At that point there is the following passage of one and a half verses: 32 "When this was said, he replied, 'We are pure devotees of Lord Hari. Only Lord Hari, who expands in four forms, or His devotee, should be worshipped. We will worship no one else. Go away." 33 Then the leader's son took a sword and raised it to cut off the brahmana's head. Stunned and not wishing to die in that way, the brahmana thought for a moment and said, "Very well, I will go there." In his mind the brahmana thought, "Because he destroys the universe and expands the mode of ignorance, Lord Siva is the deity of ignorance. However, because Lord Nrsimhadeva kills the demons situated in the darkness of ignorance, and because He thus dispels the darkness of ignorance, Lord Nrsimhadeva is like a sun risen to dispel the darkness of ignorance. Therefore, instead of worshipping Lord Siva, I will worship Lord Nrsimhadeva to dispel ignorance." Then, taking a handful of flowers, the brahmana said, "Obeisances to Lord Nrsimha!" Filled with anger, the village leader's son at once raised his sword. At that moment the Siva-linga opened and Lord Nrsimhadeva appeared and killed the village leader's son and his associates. This Siva-linga, famous by the name "Linga-sphota" (the linga that opened), is situated in the southern provinces. 34 The pure Vaisnavas give all honour to Lord Siva because he is a pure Vaisnava also. Sometimes some people become Vaisnavas by worshipping Lord Siva. This is explained in the Adi-varaha Purana: 35 By worshipping Lord Siva for many thousands of births a person become wise and free from all sins. Then he becomes a Vaisnava." 36 Between the devotees of Lord Nrsimha and Lord Siva there is a very close connection. This is described in Sri Nrsimha-tapani Upanisad (1.5.10): "A hundred brahmacaris equal one grhastha. A hundred grhasthas equal one vanaprastha. A hundred vanaprasthas equal one sannyasi. A hundred sannyasis equal one chanter of Siva-mantras. A hundred chanters of Siva-mantras equal one teacher of the Atharva-angirasa part of the Vedas. A hundred teachers of the Atharva-angirasa part of the Vedas equal one chanter of the king of mantras." The "king of mantras" here is the mantra glorifying Lord Nrsimhadeva. 37 Because the devotees of Lord Siva thought Lord Siva is independent of Lord Visnu, Bhrgu Muni's curse could not be overcome. This is explained in these words of the Fourth Canto (Srimad Bhagavatam 4.2.27-28): 38-39 "When all the hereditary brahmanas were thus cursed by Nandisvara, the sage Bhrgu, as a reaction, condemned the followers of Lord Siva with this very strong brahmanical curse. One who takes a vow to satisfy Lord Siva or who follows such principles will certainly become an atheist and be diverted from transcendental scriptural injunctions."* 40 The methods of worshipping Lord Siva is described in the Vedas are proper, but the methods of Siva-worship described in other, non-Vedic, books are offensive and not proper. Srimad Bhagavatam and other books that oppose these non-Vedic books are authorised Vedic scriptures. The Suta-samhita and similar books that support the non-Vedic scriptures are not authorised scriptures. Therefore the fault (of Lord Siva's followers in this verse) is that they thought Lord Siva is the Supreme Personality of Godhead independent of Lord Visnu. It is Lord Visnu who is the root from which the Vedic scriptures have grown. That is described in these words (Srimad Bhagavatam 4.2.31): 41 "The Vedas give the eternal regulative principles for auspicious advancement in human civilisation which have been rigidly followed in the past. The strong evidence of this principle is the Supreme Personality of Godhead, who is called Janardana, the well-wisher of all living entities."* 42 In this verse the word "yat-pramanan" means that Lord Visnu is the root of the Vedas. Srimad Bhagavatam 1.2.23-26 also confirms the importance of devotional service to Lord Visnu. 43 This is also described in the Hari-vamsa, where Lord Siva says: "O brahmanas learned in the transcendental scriptures, you should always meditate on Lord Hari. Always recite the mantras glorifying Lord Visnu and always meditate on Lord Kesava." 44 Devotion to Lord Siva has that nature. The Vaisnava scriptures describe the methods of worshipping transcendental Deities beyond the material nature with a method of worship that is also beyond the coverings of the external material world. The Lord's associates, who manifest humanlike pastimes as the Lord also does, perform Vedic sacrifices and other kinds of worship only to please the Lord. In this way King Yudhisthira performed the rajasuya sacrifice and other devotees also performed other similar activities. It should be understood that the demigods worshipped in these rituals are worshipped as representatives of the Lord's great potencies. This is explained by Prahlada Maharaja in these words (Srimad Bhagavatam (7.10.32): 45 "Prahlada Maharaja then worshipped and offered prayers to all the demigods, such as Brahma, Siva and the Prajapatis, who are all parts of the Lord."* 46 Sri Yudhisthira said to the Lord (Srimad Bhagavatam 10.72.3): "O Govinda, I wish to worship Your holy expansions by the Rajasuya sacrifice, the king of Vedic performances. Please grant that we may do this, my Lord."*** 47 The demigods are therefore manifested by the Lord's potencies. In the Padma Purana, Karttika-mahatmya, the Lord Himself explained this to Sri Satyabhama: 48 "The worshippers of Surya, Siva, Ganesa, Visnu, and Sakti eventually attain Me as rivers attain the ocean. 49 "Although I am one I appear in five ways. As a person named Devadatta may by the son of someone and have other relationships with other people and this way manifest different features and names in different circumstances, so I appear with different names and pastimes." 50 In truth, the Vaisnavas are the best of all. This is explained in the following verse, which appears in the Skanda Purana in the conversation between Narada and Brahma, and also in the Prahlada-samhita in the description of keeping a vigil during ekadasi: 51 "Neither a devotee of Surya, a devotee of Siva, a devotee of Brahma, a devotee of Sakti, nor a devotee of any other demigod is equal to a devotee of Visnu." 52 The devotees of Surya and the devotees of other demigods do not attain the Supreme Personality of Godhead by worshipping the demigods. Only when they perform pure devotional service, done only to please the Lord, or when they die in a place sacred to the Lord, do they attain Him. In narrating the story of Devasarma and Canmdrasarma, who both worshipped the demigod Surya, the Supreme Personality of Godhead described this when He said: 53 "Because of the spiritual power of living in My holy place, and because of their pious conduct, these two devotees of Mine were brought by My associates to Lord Visnu's transcendental abode. 54 "As long as they lived they worshipped the demigod Surya and performed many pious deeds. I became very pleased with their actions." 55 The holy place here is Mayapuri. When the Lord descended to the world these two devotees became Satrajit and Akrura. In the same way the devotee named Pundarika also attain the Lord by worshipping the Pitas. 56 That only by devotional service, which is not dependent on any other spiritual practice, one attains the Lord, is proved in the Lord's own words in Bhagavad-gita (9.23-25): 57 "Those who are devotees of other gods and who worship them with faith actually worship only me, O son of Kunti, but they do so in a wrong way.* 58 "I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognise My true transcendental nature fall down.* 59 "Those who worship the demigods will take birth among the demigods, those who worship the ancestors go to the ancestors, those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me."* 60 By worshipping Lord Visnu one attains all virtues and shuns faults, which begin with blasphemy. This is described in these words (Srimad Bhagavatam 11.3.26): "One should have firm faith that he will achieve success in life by following those scriptures that describe the glories of the Supreme Personality of Godhead, Bhagavan. At the same time, one should avoid blaspheming other scriptures. One should rigidly control his mind, speech and bodily activities, always speak the truth and bring the mind and senses under full control."*** 61 This is also explained in the Padma Purana: "All the great demigods should always worship Lord Hari. They should never disrespect Brahma, Siva or the other great souls." 62 In the Gautamiya Tantra also: "A person who worships Lord Gopala but disrespects other dieties kills the present and previous pious credits he has earned." 63 The proper atonement for that offense is recitation of the following prayer from the Narayana-kavaca (Srimad Bhagavatam 6.8.17): "Hayasirsa mam pathi deva-helanat" (May Lord Hayagriva protect me from being an offender by neglecting to offer respectful obeisances to the Supreme Lord and the demigods). 64 In the Visnu-dharma Purana the following story is recounted: In ancient times King Ambarisa worshipped the Lord by performing austerities for many days. At the conclusion of his austerities the Supreme Personality of Godhead, assuming the form of King Indra and riding on Garuda, who had been transformed into Airavata, appeared before him and offered him a benediction. Seeing the form of Indra, King Ambarisa bowed before Him and offered Him all respect. However, he did not wish any benediction from King Indra. He said, "The Lord whom I worship will give me benedictions. I will not accept benedictions from any one else. Then Indra said, "Whatever benediction He can give I can give also". When King Ambarisa still did not wish any benediction, Indra raised his thunder-bolt weapon to strike him, but still King Ambarisa would not accept any benediction from Him. At that moment the Lord became pleased. No longer appearing as Indra, the Supreme Person now showed His real form and gave His mercy to King Ambarisa. 65 An insult to Lord Siva is a great sin. This is described in the Fourth Canto (Srimad Bhagavatam 4.2.24) where Nandisvara offers the following curse: "Those who have become as dull as matter by cultivating materialistic education and intelligence are nesciently involved in fruitive activities. Such men have purposely insulted Lord Siva. May they continue in the cycle of repeated birth and death."* 66 Svayambhuva Manu said to Dhruva Maharaja (Srimad Bhagavatam 4.11.33): "My dear Dhruva, you thought that the Yaksas killed your brother, and therefore you have killed great numbers of them. But by this action you have agitated the mind of Lord Siva's brother Kuvera, who is the treasurer of the demigods. Please note that your actions have been very disrespectful to Kuvera and Lord Siva."* After this, considering that Kuvera was Lord Siva's friend, Dhruva asked from him the benediction of always and in all circumstances being a pure devotee of Lord Visnu. The meaning here is that a devotee only asks for the benediction of serving the Lord. 67 In the Kurma Purana the Lord says: "A person who always worships Me with unalloyed love but also insults Lord Siva goes to hell." 68 This is also seen in the story of King Citraketu. 69 Lord Kapiladeva criticised disrespect toward even ordinary living entities, what to speak of disrespect to great souls like Himself. He said (Srimad Bhagavatam 3.29.21): 70 "I am present in every living entity as the Supersoul. If someone neglects or disregards that Supersoul everywhere and engages himself in the worship of the Deity in the temple, that is simply imitation."* 71 Here the word "bhutesu" means "the living entities, down even to the forms of life that do not even breathe, in whom the Supreme Lord appears as the Supersoul, and who will be described in the following verses", "bhutatma" means "the Supersoul in the heart", "tam mam avajnaya" means "by disrespecting the living entities one also disrespects Me, who am staying in their hearts", "kurute arca" means "worship of My form as the deity", and "vidambanam" means "a mocking imitation". That is the meaning. Lord Kapiladeva then says (Srimad Bhagavatam 3.29.22): 72 "One who worships the Deity of Godhead in the temples but does not know the Supreme Lord as Paramatma, is situated in every living entity's heart, must be in ignorance and is compared to one who offers oblations into ashes."* 73 Here the word "maudhyat" means "out of the mistaken idea that the Deity is made of stone or wood", "sarva-bhutesu isvaram mama hitva" means "not understanding that I am the Supersoul in all beings", and "arcam kurute" means "worships My Deity form". Such a person offers Me water and other things thinking I am an ordinary person and My Deity form is made of matter. In the Agni Purana, in his lament for his dead son, King Dasaratha says: 74-75 "Did I think Lord Hari's Deity form was made of stone? In My heart did I fail to offer respect when I saw on the road a Vaisnava decorated with the signs of the Lord? Is that why, as a result of my misdeeds, I now suffer for the loss of my son?" 76 This is also described in the Padma Purana: "One who thinks the Deity form of Lord Visnu is made of stone, the spiritual masters are ordinary men, a Vaisnava belongs to a particular caste by birth, the water that has washed the lotus feet of Lord Visnu or the Vaisnavas and that destroys the sins of Kali-yuga is ordinary water, the mantra of Lord Visnu's holy name, which destroys all sins, is an ordinary sound, and Lord Visnu is another demigod like the others, already lives in hell." 77 The verse quoted in text 72 means that the Supreme Lord says: "A fool, not seeing My presence within, does not respect all living entities. Because of this defect his spiritual activities are like offering oblations into ashes. Such a faithless person does not get any good result for his efforts." That is the meaning. 78 In Bhagavad-gita (17.1-3) this is explained: "Arjuna inquired: O Krsna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?* "The Supreme Lord said: According to the modes of nature acquired by the embodied soul, one's faith can be of three kinds - goodness, passion or ignorance. Now hear about these.* "According to one's existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired."* In this way one who has only the small faith possessed by ordinary people is considered a neophyte devotee. This kind of devotee is described in these words (Srimad Bhagavatam 11.2.41): 79 "A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prakrta-bhakta, a materialistic devotee, and is considered to be in the lowest position."*** 80 Such a neophyte devotee will eventually get the result of his devotional service, but he will not get it immediately. This will be explained in these words (Srimad Bhagavatam 3.29.25): "Performing his prescribed duties, one should worship the Deity of the Supreme Personality of Godhead until one realises My presence in his own heart and in the hearts of other living entities as well."*
81 In these words (Srimad Bhagavatam 3.29.23) the Lord describes the result obtained by they who offend others: "One who offers Me respect but is envious of the bodies of others and is therefore a separatist never attains peace of mind, because of his inimical behaviour towards other living entities."* 82 Here the word "bhinna-darsinah" means "a person who sees the Supersoul present everywhere and in everyone's heart". The opposite of him is called "abhinna-darsi", which means a person who sees Sri Krsna, the supremely glorious son of Vraja's king, present everywhere. That is the meaning. The former kind of person is described by the words "maninah" (respectful to the Supreme Lord) and "baddha-vairasya" (inimical to other living entities). 83 Lord Krsna at once gives His mercy to a person who does not trouble others and who is kind to them as a father is to his son." 84 Lord Kapiladeva again explains (Srimad Bhagavatam 3.29.24): "My dear Mother, even if he worships with proper rituals and paraphernalisa, a person who is ignorant of My presence in all living entities never pleases Me by the worship of My Deities in the temple."* 85 In this verse the word "avamaniah" means "disrespectful". It is like the word "dvisatah (inimical) used (in Srimad Bhagavatam 3.29.23, which was quoted in text 81). 86 It is also said (Srimad Bhagavatam 11.23.3): "Sharp arrows which pierce one's chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words that become lodged within the heart when spoken by uncivilised men."* 87 In this quote it is said that one thing is worse than the other. It is not the opposite. The violence here is not the same as the violence (dvisatah) mentioned previously (Srimad Bhagavatam 3.29.23, quoted in text 81). 88 In these verses the fault of not having faith in the Supreme Personality of Godhead because of ignorance of the Supreme Personality of Godhead is described. In the following verse Lord Kapiladeva affirms that Deity worship performed according to one's own prescribed duties by a person who understands the nature of the Supreme Personality of Godhead and because of that knowledge has faith in Him does not go in vain. He says (Srimad Bhagavatam 3.29.25): 89 "Performing his prescribed duties, one should worship the Deity of The Supreme Personality of Godhead until one realises My presence in his own heart and in the hearts of other living entities as well."* 90 This verse means: "Performing his prescribed duties (sva-karma-krt), one should worship (arcayet) the Deity (arcadau) of the Supreme Personality of Godhead as long as (tavat) one does not (na) realise (veda) My presence (mam) in the hearts of all living entities (sarva-bhutesu)." This activity (of Deity worship) is helpful for a person who, because he has not attained pure devotional service, does not have full faith in the Lord. 91 This will also be confirmed in the following words spoken by the Lord Himself (Srimad Bhagavatam 11.20.27-28): "Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery, but still being unable to renounce all sense enjoyment, My devotee should remain happy and worship me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities.*** "When an intelligent person engages constantly in worshipping Me through loving devotional service as described by Me, his heart becomes fully situated in Me. Thus all material desires within the heart are destroyed.*** "The knot in the heart is pierced, all misgivings are cut to pieces and the chain of fruitive actions is terminated when I am seen as the Supreme Personality of Godhead."*** 92 Therefore full faith in the Lord is higher than mere knowledge of the Lord. A faithful person who performs his prescribed duties need not worship the Deity or perform similar activities. However, until one comes to that stage one should faithfully worship the Deity and perform similar activities. 93 This will also be proved in these words (Srimad Bhagavatam 11.20.9): "As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by sravanam kirtanam visno, one has to act according to the regulative principles of the Vedic injunctions.*** The meaning here is that one should not abandon Deity worship. 94 This is so because the Hayasirsa-pancaratra forbids the abandonment of Deity worship: "As long as one lives he should not abandon Deity worship, but should continue to worship the Deity. One should continue until he gives up his life or until his head is severed. 95 A person who, although performing his prescribed duties and worshipping the Deity, is not kind to other living entities, does not attain perfection. The Lord confirms this (Srimad Bhagavatam 3.29.26): 96 "As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook."* 97 In this verse the Lord says: "A person who makes distinctions (antarodaram karoti) between himself and others does not see that I have made all living entities to be equals. Seeing hunger and other needs, he fills only his own belly. As death (mrtyuh) I cause the great (ulbanam) fear (bhayam) that is residence in the material world of birth and death to such a person, who sees a difference between himself and others (bhinna-drsah)". 98 The Lord then explains (Srimad Bhagavatam 3.29.27): "Therefore, through charitable gifts and attention, as well as through friendly behaviour and by viewing all to be alike, one should propitiate Me, who abide in all creatures as their very Self."* 99 In this verse the word "atha" means "for this reason", "dana-manabhyam" means "by giving charity as far as one is able, or in the absence of giving charity by showing respect". The words "abhinna-caksusa" have already been explained. The Lord of Vaikuntha tells the sages headed by Sanaka Kumara (Srimad Bhagavatam 3.16.10): 100 The brahmanas, the cows and the defenceless creatures are My own body. Those whose faculty of judgement has been impaired by their own sin look upon these as distinct from Me. They are just like furious serpents, and they are angrily torn apart by the bills of the vulturelike messengers of Yamaraja, the superintendent of sinful persons."* 101 The vision of seeing the living entities as different, where one sees some as superior and some as the best of all, is described in a general way in the following words, where Lord Kapiladeva says (Srimad Bhagavatam 3.29.28-33): 102 "Living entities are superior to inanimate objects, O blessed mother, and among them, living entities who display life symptoms are better. Animals with developed consciousness are better than them, and better still are those who have developed sense perception.* 103 "Among the living entities who have developed sense perception, those who have developed the sense of taste are better than those who have developed only the sense of touch. Better than them are those who have developed the sense of smell, and better still are those who have developed the sense of hearing.* 104 "Better than those living entities who can perceive sound are those who can distinguish between one form and another. Better than them are those who have developed upper and lower sets of teeth, and better still are those who have many legs. Better than them are the quadrupeds, and better still are the human beings. 105 "Among the human beings, the society which is divided according to quality and work is best, and in that society, the intelligent men, who are designated as brahmanas, are best. Among the brahmanas, one who has studied the Vedas is the best, and among the brahmanas who have studied the Vedas, one who knows the actual purport of Veda is the best.* 106 "Better than the brahmana who knows the purpose of the Vedas is he who can dissipate all doubts, and better than him is one who strictly follows the brahmanical principles. Better than him is one who is liberated from all material contamination, and better than him is a pure devotee, who executes devotional service without expectation of reward.* 107 "Therefore I do not find a greater person than he who has no interest outside of Mine and who therefore engages and dedicates all his activities and all his life-everything-unto Me without cessation."* 108 These verses show the hierarchy of living entities, each group better than the previous one. Here the word "adogdha dharman" means "a person who acts without material desires", "nirantarah" means "devotional service that is not mixed with impersonal knowledge or any other thing", "akartuh" means "devotional service where one surrenders to the Lord and does not work for one's own maintenance." In that condition, because one is free of false pride, he understands that he is completely dependent on the Lord. "Sama-darsanat" means "he thinks of the welfare of others because he knows that the Lord has created all living entities to be equal." The verses quoted in this passage (Srimad Bhagavatam 3.29.33) describe the distinctions between different kinds of living entities. The conclusion is that the Lord says: "one must offer great respect to My devotees, and to others one must also offer respects as it is appropriate and as one is able". That is the meaning. 109 Then Lord Kapiladeva explains (Srimad Bhagavatam 3.29.34): "Such a perfect devotee offers respects to every living entity because he is under the firm conviction that the Supreme Personality of Godhead has entered the body of every living entity as the Supersoul or controller."* 110 The word "jiva-kalaya" here means "the Supersoul, who is present in the hearts of all living entities". Here the following statement of the Lord in Bhagavad-gita (9.29) should be remembered: "I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him."* In this way the neophyte devotees should respect all living entities, and the advanced devotees, who have full faith in the Lord, should see the Lord present everywhere. 111 This is also described in the Skanda Purana in these words: "O hunter, good qualities like non violence, which have developed, are not very astonishing, for those who are engaged in the Lord's devotional service are never inclined to give pain to others because of envy."* 112 As will be explained later, the pure devotees, by following the example of the perfect residents of Gokula, attain the same virtues as the Lord. In this way they naturally become both renounced and non violent. This is described in the following words (Srimad Bhagavatam 1.18.22): 113 "Self-controlled persons who are attached to the Supreme Lord Sri Krsna can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which non violence and renunciation are consequential."* 114 The perfect devotees are described in these words (Srimad Bhagavatam 11.2.45): "The most advanced devotees sees within everything the soul of all souls, the Supreme Personality of Godhead, Sri Krsna. Consequently he sees everything in relation to the Supreme Lord and understands that everything that exists is eternally situated within the Lord."*** 115 The devotees aspiring to become perfect are described in these words (Srimad Bhagavatam 4.31.14-15): "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."* In this way the worship of the various demigods and the worship of the independent Supreme Personality of Godhead are described. 116 In this way the worship of the Supreme Personality of Godhead, the original creator, is described. In these words it is proved that the worship of the Lord is unavoidable and must be performed. In other places in the scriptures it is also explained that in order to become free from material attraction and aversion one should worship the Lord. Out of pure compassion for a living entity Bharata Maharaja abandoned his devotional service to the Lord. In that way compassion became an obstacle to his devotional service. By that example the idea that compassion for the living entities, and not the worship and service of the Lord, is the most important thing, is refuted. Therefore one should always engage in those activities that are favourable for pure devotional service, which is beyond the material modes. This is explained in the following words (Srimad Bhagavatam 3.29.15): "A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one's devotional activities."* 117 Here the word "ati" (without excessive violence) means that in performing kriya-yoga devotional service according to the regulations of the Pancaratras there may sometimes be some violence, as for example when one picks leaves or flowers. One should not disrespect other deities, but rather one should honour them became of their relationship with the Supreme Lord. Worship of the demigods as if they were independent of the Supreme Lord is eloquently and vehemently rejected in these words: "Free from all material conceptions of existence, and never wonderstruck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations and therefore He is steady and unattached. The Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog."* 118 The verse (Srimad Bhagavatam 6.9.22( quoted in the beginning of this anuccheda was spoken by the demigods to the Supreme Personality of Godhead.