Bhakti · Sanskrit §131 · English §118–119
Source[१३१] सर्व-प्रीणन-हेतुत्वम् उक्तम् - यथा तरोर् मूल-निषेचनेन [भ्प् ४.३१.१२] इत्य् आदिना । तथाह सुरुचिस् तं समुत्थाप्य् अपादावनतम् अर्भकम् । परिष्वज्याह जीवेति बाष्प-गद्गदया गिरा । (पगे ५९) यस्य प्रसन्नो भगवान् गुणैर् मैत्र्य्-आदिभिर् हरिः । तस्मै नमन्ति भूतानि निम्नम् आप इव स्वयम् ॥ [भ्प् ४.९.४७] सुरुचिर् निज-विद्वेषिणी मातुः सपत्न्य् अपि त# भगवद्-आराधनत आयातं श्री-ध्रुवम् । यथा पाद्मे - येनार्चितो हरिस् तेन तर्पितानि जगन्त्य् अपि । रज्यन्ति जन्तवस् तत्र जन्गमाः स्थावरा अपि ॥ इति । ॥ ४.९ ॥ श्री-मैत्रेयः ॥ १३१ ॥
[131] sarva-prīṇana-hetutvam uktam - yathā taror mūla-niṣecanena [BhP 4.31.12] ity ādinā | tathāha surucis taṃ samutthāpy apādāvanatam arbhakam | pariṣvajyāha jīveti bāṣpa-gadgadayā girā | (page 59) yasya prasanno bhagavān guṇair maitry-ādibhir hariḥ | tasmai namanti bhūtāni nimnam āpa iva svayam || [BhP 4.9.47] surucir nija-vidveṣiṇī mātuḥ sapatny api ta# bhagavad-ārādhanata āyātaṃ śrī-dhruvam | yathā pādme - yenārcito haris tena tarpitāni jaganty api | rajyanti jantavas tatra jangamāḥ sthāvarā api || iti | || 4.9 || śrī-maitreyaḥ || 131 ||
English translation
English witness · section(s) 118–119
Anuccheda 118
1 In the beginning of Srimad Bhagavatam, Sri Vyasa declared devotional service to be the highest good. In a vision he had during a mystic trance, a vision that has already been discussed in the Tattva-sandarbha, he also saw the truth of devotional service. What he saw is described in these words (Srimad Bhagavatam 1.7.4): "Thus he fixed his mind, perfectly engaging it by linking it in devotional service (bhakti-yoga) without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control."* 2 In Srimad Bhagavatam 11.19.30 Uddhava asked the Lord, "What is the greatest attainment?" and the Lord replied, "Devotion to Me is the greatest attainment." The meaning of these verses is clear. The last verse was spoken by the Supreme Personality of Godhead.
Anuccheda 119
1 (The importance of devotional service is also seen in the next verse. Unhappy even after compiling the Vedas), Vyasadeva reflects on (what may have been the cause of His unhappiness). He says (Srimad Bhagavatam 1.4.31): "This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and the infallible Lord."* 2 The meaning of this verse is clear. It was spoken by Sri Vyasa.
Bhakti · Sanskrit §132 · English §120
Source[१३२] ज्ञान-वैराग्यादि-सद्-गुण-हेतुत्वम् उक्तं -- यस्यास्ति भक्तिर् भगवत्य् अकिञ्चना [भ्प् ५.१८.१२] इत्य् आदिना । स्वर्गापवर्ग-भगवद्-धामादि- सर्वानन्द-हेतुत्वम् अप्य् उक्तं यत् कर्मभिर् यत् तपसा [भ्प् ११.२०.३२] इत्य् आदिना । स्वतः परम-सुख-दानेन कर्मादि-ज्ञानानन्त-साधन-साध्य- वस्तूनां हेयत्व-कारिताम् आह -- न पारमेष्ठ्यं न महेन्द्र-धिष्ण्यं न सार्वभौमं न रसाधिपत्यम् । न योग-सिद्धीर् अपुनर्-भवं वा मय्य् अर्पितात्मेच्छति मद् विनान्यत् ॥ [भ्प् ११.१४.१४] रसाधिपत्यं पातालादि-स्वाम्यम् । अपुनर्भवं ब्रह्म-कैवल्य-रूपं मोक्षम् । किं बहुना यत् किञ्चिद् अपि साध्य-जातं तत् सर्वं नेच्छत्य् एव, किन्तु मद् मां विना तादृश-भक्ति-साध्यं माम् एव सर्व- पुरुषार्थाधिकम् इच्छतीत्य् अर्थः । मय्य् अर्पितात्मा कृतात्म-निवेदनः । ॥ ११.१४ ॥ श्री-भगवान् ॥ १३२ ॥
[132] jñāna-vairāgyādi-sad-guṇa-hetutvam uktaṃ -- yasyāsti bhaktir bhagavaty akiñcanā [BhP 5.18.12] ity ādinā | svargāpavarga-bhagavad-dhāmādi- sarvānanda-hetutvam apy uktaṃ yat karmabhir yat tapasā [BhP 11.20.32] ity ādinā | svataḥ parama-sukha-dānena karmādi-jñānānanta-sādhana-sādhya- vastūnāṃ heyatva-kāritām āha -- na pārameṣṭhyaṃ na mahendra-dhiṣṇyaṃ na sārvabhaumaṃ na rasādhipatyam | na yoga-siddhīr apunar-bhavaṃ vā mayy arpitātmecchati mad vinānyat || [BhP 11.14.14] rasādhipatyaṃ pātālādi-svāmyam | apunarbhavaṃ brahma-kaivalya-rūpaṃ mokṣam | kiṃ bahunā yat kiñcid api sādhya-jātaṃ tat sarvaṃ necchaty eva, kintu mad māṃ vinā tādṛśa-bhakti-sādhyaṃ mām eva sarva- puruṣārthādhikam icchatīty arthaḥ | mayy arpitātmā kṛtātma-nivedanaḥ | || 11.14 || śrī-bhagavān || 132 ||
English translation
English witness · section(s) 120
Anuccheda 120
1 By this instruction the Supreme Personality of Godhead, the teacher of all, says that devotional service is the most exalted of all spiritual paths. This is also confirmed by the following words (Srimad Bhagavatam 6.16.40): "O unconquerable one, when You spoke about bhagavata-dharma, which is the uncontaminated religious system for achieving the shelter of Your lotus feet, that was Your victory. Persons who have no material desires, like the Kumaras, who are self satisfied sages, worship You to be liberated from material contamination. In other words, they accept the process of bhagavata-dharma to achieve shelter at Your lotus feet."* 2 In this verse the word "jitam" means "conquered by You", and "aha" means "You spoke." This verse was spoken by Citraketu to Sri Sankarsana.
Bhakti · Sanskrit §133 · English §121
Source[१३३] अथ साक्षाद् भक्तेर् निर्गुणत्वं वक्तुं भगवद्-अर्पित-कर्मारभ्य सर्वेषां कर्मणां तावत् सगुणत्वम् आहैकेन - मद्-अर्पणं निष्फलं वा सात्त्विकं निज-कर्म तत् । राजसं फल-सङ्कल्पं हिंसा-प्रायादि तामसम् ॥ [भ्प् ११.२५.२३] मयि अर्पणं यस्य मद्-अर्पितम् इत्य् अर्थः । निष्फलं निष्कामम् । फलं सङ्कल्प्यते यस्मिन् तत् । आदि-शब्दाद् दम्भ-मात्सर्यादिभिः कृतम् ।
[133] atha sākṣād bhakter nirguṇatvaṃ vaktuṃ bhagavad-arpita-karmārabhya sarveṣāṃ karmaṇāṃ tāvat saguṇatvam āhaikena - mad-arpaṇaṃ niṣphalaṃ vā sāttvikaṃ nija-karma tat | rājasaṃ phala-saṅkalpaṃ hiṃsā-prāyādi tāmasam || [BhP 11.25.23] mayi arpaṇaṃ yasya mad-arpitam ity arthaḥ | niṣphalaṃ niṣkāmam | phalaṃ saṅkalpyate yasmin tat | ādi-śabdād dambha-mātsaryādibhiḥ kṛtam |
English translation
English witness · section(s) 121
Anuccheda 121
1 In this way it is proved that one should engage in devotional service. In many places in the scriptures devotional service mixed with fruitive work or other activities is described. This is done so that they who have faith in these other spiritual paths may come into contact with devotional service and thus attain the real goal of life. When they thus taste the nectar happiness of serving the Lord they will become devotees and always engage in devotional service. Previously we had explained the glories of devotional service and demonstrated that it should be performed in all situations. Now we will explain that devotional service should be performed by everyone, that the devotees should do devotional service only and not anything else, that devotional service is the highest religion, and that devotional service fulfils all desires. 2 That devotional service is the highest religion is confirmed by the following words (Srimad Bhagavatam 6.3.22): "Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society."* 3 That devotional service fulfils all desires is confirmed by these words (Srimad Bhagavatam 3.2.10): "A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead."* 4 The exalted nature of devotional service is also described in these words, where the Lord Himself says (Srimad Bhagavatam 11.15.35): "My dear Uddhava, I am the cause, the protector and the Lord of all mystic perfections, of the yoga system, of analytic knowledge, of the pure activities of devotional service, and of the community of learned Vedic teachers." 5 That devotional service is the highest religion is confirmed in the Skanda Purana, where in a conversation between Sanat-kumara and Markandeya Muni it is said: "The religion of worshipping Lord Visnu is the best of all religions. Worshipping Lord Visnu brings a result many millions of times greater than one can attain by performing all yajnas, austerities and homas, and by bathing in all holy places. Therefore one should, with all his energy, worship Lord Narayana in this world." 6 Again in the Skanda Purana, in a conversation between Brahma and Narada, the following statement of the Supreme Personality of Godhead is given: "A person who performs many thousands of thousands of asvamedha-yajnas does not attain the same result attained by My devotees." 7 That devotional service destroys all inauspiciousness is explained by these words (Srimad Bhagavatam 6.1.17): "The path followed by pure devotees, who are well behaved and fully endowed with the best qualifications, is certainly the most auspicious path in this material world. It is free from fear, and it is authorised by the sastras."* 8 Srila Sridhara Svami comments: "Devotional service is not like the path of impersonal speculation (jnana), which brings one fear by convincing one not to serve the Lord. Nor is devotional service like the path of fruitive work (karma) which brings fear because it carries with it envy and a host of other vices." 9 That devotional service destroys all inauspiciousness is also affirmed by the Lord Himself in these words from the Skanda Purana, Dvaraka-mahatmya: "They who engage in My devotional service will never find inauspiciousness , either in this world or the next. Indeed, they personally carry many millions of their family members to the spiritual world." 10 That devotional service destroys all inauspiciousness is also described in these words of the Visnu Purana: "I always take shelter of the Supreme Personality of Godhead, Lord Hari, who is the abode of all auspiciousness." 11 That devotional service destroys all obstacles to spiritual advancement is confirmed by the following words (Srimad Bhagavatam 10.2.33): "O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like non devotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service."* 12 The verse immediately preceding this explains (Srimad Bhagavatam 10.2.32): "O lotus-eyed Lord, although non devotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet."* This means that even though they may attain impersonal liberation, because they do not worship the Supreme Personality of Godhead the impersonalists are frustrated in attaining the supreme goal of life. The devotees, however, are not frustrated in their attempt to attain the real goal of life. This verse says; "Even though the impersonalists may ascend to impersonal Brahman realisation, they however, again fall down. O Lord, Your devotees, however, do not fall down from their engagement in the activities of devotional service to You. How can they abandon You, the goal of their lives?" That is the meaning. 13 It may be observed that Vrtra, Gajendra, Bharata, and many others fell down from an exalted life in devotional service. However, because their desire to engage in devotional service followed them to their next birth, they ultimately attained success. The impersonalists, however, do not retain the desire for spiritual advancement when they fall down. Their desires become material. Their position is described in the following words from the Vasana-bhasya: "After they attain Brahman liberation the impersonalists again fall down, for they are offenders to the Supreme Personality of Godhead, who is the mater of all inconceivable potencies." 14 In this way the impersonalists become filled with material desires and fall down from Brahman liberation. That is clearly described in this verse (Srimad Bhagavatam 10.2.32). This verse implies, "O Lord, Your devotees, however, do not fall down." That the impersonalists do fall down and the devotees do not fall down are both facts of equal certainty. They are true without doubt. This verse implies, "O Lord, because the devotees love You, and because they have faith in the activities of devotional service (sadhana-bhakti), they do not fall down." 15 That devotional service removes all obstacles to spiritual progress is also described in these words (Srimad Bhagavatam 11.4.10): "The demigods place many obstacles on the path of those who worship You to transcend the temporary abodes of the demigods and reach Your supreme abode. Those who offer the demigods their assigned share in sacrificial performances encounter no such obstacles. But because You are the direct protector of Your devotee, he is able to step over the head of whatever obstacle the demigods place before him."*** 16 That devotional service removes all obstacles to spiritual progress is again described in these words (Srimad Bhagavatam 11.2.35): "O King, one who accepts this process of devotional service to the Supreme Personality of Godhead will never blunder on his path in this world. Even while running with eyes closed, he will never trip or fall."***
Bhakti · Sanskrit §134–135 · English §122
Source[१३४] अथानुष्ठानान्तराणां त्रिगुणान्तर्गतत्वं वदन् चतुर्थ-कक्षायां साक्षाद्-भक्तेर् निर्गुणत्वम् आह चतुःषु -- कैवल्यं सात्त्विकं ज्ञानं रजो वैकल्पिकं तु यत् । प्राकृतं तामसं ज्ञानं मन्-निष्ठं निर्गुणं स्मृतम् ॥ [भ्प् ११.२५.२३] प्राकृतं बाल-मूकादि-ज्ञान-तुल्यम् । वैकल्पिकं देहादि-विषयं यत् तद् रजो राजसम् । केवलस्य निर्विशेषस्य ब्रह्मणः शुद्ध-जीव-भेदेन ज्ञानं कैवल्यं, त्वत्-पदार्थ-मात्र-ज्ञानस्य केवलत्वानुपपत्तिः । तत्-पदार्थ- ज्ञान-सापेक्षत्वात् । सत्त्व-युक्ते हि चित्ते प्रथमतः शुद्धं सूक्स्मं जीव- चैतन्यं प्रकाशते । ततश् चिद्-एकाकारत्वाभेदेन तस्मिन् शुद्धं पूर्णं ब्रह्म-चैतन्यम् अप्य् अनुभूयते । ततः सत्त्व-गुणस्यैव तत्र कारणता- प्राचुर्यात् सात्त्विकत्वम् । तथा च श्री-गीतोपनिषदः - सत्त्वात् सञ्जायते ज्ञानं [गीता १४.१७] इति । भगवज्-ज्ञानस्य तु - देवानां शुद्ध-सत्त्वानाम् ऋषीणां चामलात्मनाम् । भक्तिर् मुकुन्द-चरणे न प्रायेणोपजायते ॥ [भ्प् ६.१४.२] मुक्तानाम् अपि सिद्धानां नारायण-परायणः सुदुर्लभः प्रशान्तात्मा कोटिष्व् अपि महामुने ॥ [भ्प् ६.१४.५] (पगे ६०) इत्य् आद्य्-उक्त्या सत्त्वादि-सद्-भावेऽप्य् अभावात् -- रजस्-तमः-स्वभावस्य ब्रह्मन् वृत्रस्य पाप्मनः । नारायणे भगवति कथम् आसीद् दृढा मतिः ॥ [भ्प् ६.१४.१] इत्य्-उक्त्या तद्-अभावेऽपि सद्-भावान् न तत्-कारणत्वम् । किन्तु तद्-उत्तरत्वेन तस्य पूर्व-जन्मनि नारदादि-सङ्ग-वर्णनया । नैषां मतिस् तावद् उरुक्रमाङ्घ्रिं स्पृशत्य् अनर्थापगमो यद्-अर्थः । महीयसां पाद-रजो-ऽभिषेकं निष्किञ्चनानां न वृणीत यावत् ॥ [भ्प् ७.५.३२] इत्य् उक्त्या च भगवत्-कृपा-परिमल-पात्र-भूतस्य श्रीमतो महतः सङ्ग एव कारणम् । तत्-सङ्गश् च - तुलयाम लवेनापि न स्वर्गं नापुनर्-भवम् । भगवत्-सङ्गि-सङ्गस्य मर्त्यानां किम् उताशिषः ॥ [भ्प् १.१८.१३, ४.३०.३३] इत्य् उक्त्या निर्गुणावस्थातोऽप्य् अधिकत्वात् परम-निर्गुण एव । स तम् अस्य च प्रथमे च समः प्रियः सुहृद् ब्रह्मन् [भ्प् ७.१.१] इत्य् आदौ स-गुणे देवादौ तस्य कृपा वास्तवी न भवति, किन्तु श्रीमत्-प्रह्लादादिष्व् एवेति प्रतिपादनान् महतां निर्गुणत्वाभिव्यक्त्या सत्-सङ्गस्यापि निर्गुणत्वं व्यक्तम् । तथा भक्तेर् अपि गुण-सङ्ग-निर्धूननानन्तरं चानुवृत्तिः श्रूयते । यद् उक्तम् उद्धवं प्रति श्री-भगवता -- तस्माद् देहम् इमं लब्ध्वा ज्ञान-विज्ञान-सम्भवम् । गुण-सङ्गं विनिर्धूय मां भजन्तु विचक्षणाः ॥ [भ्प् ११.२५.३३] इति । परमेश्वर-ज्ञानस्य नैर्गुण्य-हेतुत्वेन निर्गुणत्वोक्तिस् तु लक्षणा-मय- कष्ट-कल्पना । तथा कैवल्य-ज्ञानस्यापि नैर्गुण्य-हेतुत्वाद् अवैशिष्ट्येनोदाहरण-भेदाप्रवृत्तिश् च स्यात् । तस्मात् स्वत एव निर्गुणं भगवज्-ज्ञानम् । अतएव - सात्त्विकं सुखम् आत्मोत्थं विषयोत्थं तु राजसम् । तामसं मोह-दैन्योत्थं निर्गुणं मद्-अपाश्रयम् ॥ [भ्प् ११.२५.२९] इत्य् अत्र तत्-सुखस्यापि निर्गुणत्वं वक्ष्यते । श्रवणादि-लक्षण-क्रिया- रूपाया अपि भक्तेः शुश्रूषोः श्रद्दधानस्य वासुदेव-कथा-रुचिः स्यान् महत्-सेवया [भ्प् १.२.१३] इत्य् उक्त्या तद्-एक-निदानत्वेन निर्गुणत्वम् एव । ननु - मदीयं महिमानं च परं ब्रह्मेति शब्दितम् । वेत्स्यस्य् अनुगृहीतं मे सम्प्रश्नैर् विवृतं हृदि ॥ [भ्प् ८.२४.३८] इति । श्री-मत्स्य-देव-वचनेन ब्रह्म-ज्ञानम् अपि श्री-भगवत्-प्रसादोत्थं श्रूयते, तत् कथं तस्य सगुणत्वम् ? उच्यते - ब्रह्म-ज्ञानं द्विविधानां जायते । तत्र भगवद्-उपासकानाम् आनुषङ्गिकत्वेन ब्रह्मोपासकानां स्वतन्त्रत्वेन । भगवद्-उपासकैस् तु भगवच्-छक्ति-रूपया भक्त्या किञ्चिद्-भेदेनैव गृह्यते तच् च ब्रह्म-भूतः प्रसन्नात्मा [गीता १८.५४] इत्य्- आदि-श्री-गीतोक्तानुसारेण आत्मारामाश् च (पगे ६१) मुनयः [भ्प् १.७.१०] इत्य् आद्य्-अनुसारेण च भगवतः पराख्य-भक्ति-परिकरो भवति । ब्रह्मोपासकैस् तु पूर्ववद् अभेदेनैव गृह्यते । तत्-फलस्य नात्यन्तिकं विगणयत्य् अपि ते प्रसादम् [भ्प् ६.१५.४८] इत्य्-उक्त-दिशा परैर् आत्यन्तिकत्वेन मतस्यापि परम-विद्वद्भिर् आदृतत्वात् । तथा भक्ति-विरुद्धत्वेन स्वर्गापवर्ग-नरकेष्व् अपि तुल्यार्थ-दर्शिनः [भ्प् ६.१७.२३] इत्य् उक्त्या नरकवद् अपवर्गस्यापि हेयत्वात् प्रसादाभास एवासौ । स्व-मत्य्-अनुसारेण प्रसादतया गृह्यमाणस् तन्-मति-कल्पितत्वात् स-गुण एव । ततः कैवल्य- ज्ञानम् अपि तथा । विशेषतस् तस्य स-गुण-सम्बन्धेन जन्माङ्गीकृतम् अस्ति । ननु अन्तर् बहिश् च करणं पुरुषस्य गुणमयम् एव । तद्-उद्भवयोर् भक्ति-रूपयोः कथं निर्गुणत्वम् ? उच्यते, ज्ञान-शक्तिः क्रिया-शक्तिर् वा न तावज् जडस्य त्रैगुण्यस्य धर्मे घटस्य् एव । न च चिद्-रूपस्यापि जीवस्य ईश्वराधीन-शक्तित्वेनामुख्यत्वाद् देवताविष्ट-पुरुषस्येवातः परमात्म-चैतन्यस्येइवेत्य् आयातम् । तथोक्तं -- देहेन्द्रिय-प्राण-मनो-धियोऽमी यद्-अंश-विद्धाः प्रचरन्ति कर्मसु । [भ्प् ६.१६.२४] इति । तथा च श्रुतिः - प्राणस्य प्राण उत चक्षुषश् चक्षुर् उत श्रोत्रस्य श्रोत्रं मनसो मन इति न ऋते तत् क्रियते किं च नारे इत्य् आदिका । [श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः । चक्षुषश् चक्षुर् अतिमुच्य धीराः प्रेत्यास्माल् लोकाद् अमृता भवन्ति ॥ केनउ १.२॥] तद् एवं सति त्रैगुण्य-कार्य-प्राधान्येन भवन्त्यौ ते गुणमयत्वेनोच्येते । परमेश्वर-प्राधान्येन तु स्वतो गुणातीते एव ते । तद् उक्तं देवामृत-पानाध्याये श्री-शुकेन -- यद् युज्यतेऽसु-वसु-कर्म-मनो-वचोभिर् देहात्मजादिषु नृभिस् तद् असत् पृथक्त्वात् । तैर् एव सद् भवति यत् क्रियतेऽपृथक्त्वात् सर्वस्य तद् भवति मूल-निषेचनं यत् ॥ [भ्प् ८.९.२९] इति । पृथक्त्वात् परमात्मेतराश्रयत्वात् । अपृथक्त्वात् तद्-एकाश्रयत्वाद् इत्य् अर्थः । अतो युक्तम् एव ज्ञान-क्रियात्मिकाया हरि-भक्तेर् निर्गुणत्वम् । विशेषतस् तस्य भक्तेर् गुण-सम्बन्धेन जन्माभावश् चाङ्गीकृत इति न तु ब्रह्म-ज्ञानस्येव गुण-सम्बन्धेन जन्म-भाव इति । ततोऽसौ भक्तिस् तस्यापि प्रीणनत्वादि-गुणैर् उदाहरिष्यते । यत् तु श्री-कपिल-देवेन भक्तेर् अपि निर्गुण-सगुणावस्थाः कथितास् ताः पुनः पुरुषान्तःकरण-गुणा एव तस्याम् उपचर्यन्त इति स्थितम् । तद् एवम् अभिप्रेत्य ज्ञान-रूपाया भक्तेर् निर्गुणत्वम् उक्त्वा क्रिया-रूपाया व्याचष्टे । तत्राप्य् अस्तु तावत् श्रवण-कीर्तनादि-रूपाया भगवत्- सम्बन्धेन वास-मात्र-रूपाया आह -- वनं तु सात्त्विको वासो ग्रामो राजस उच्यते । तामसं द्यूत-सदनं मन्-निकेतं तु निर्गुणम् ॥ [भ्प् ११.१५.२४] वनं वास इति तत्-सम्बन्धिनी वसन-क्रियेत्य् अर्थो वानप्रस्थानाम् इति ज्ञेयम् । एवं ग्राम्य इति गृहस्थानाम् । तामसम् इति दुराचाराणाम् । द्यूत- सदनम् इत्य् उपलक्षणम् । मन्-निकेतम् इति (पगे ६२) मत्-सेवा-पराणाम् इति च । वनादीनां वासेन सह आयुर् घृतम् इतिवद् एकाधिकरणत्वम् । वनस्य वृक्ष-षण्ड-रूपस्य रजस्-तमः-प्राधान्यात् । अतएव विव्क्तत्व-लक्षण- तदीय-सात्त्विक-गुणस्यापि तद्-युगल-मिश्रत्वेन गौणत्वम् । वास-क्रियायास् तु सत्त्वोपपन्नत्वात् तद्-वर्धनत्वाच् च सात्त्विकत्वे मुख्यत्वम् इति तस्या एवाभिधेयत्वम् उचितम् । अतएव ग्राम्य इति तद्धितान्त एव पठितः । एवं द्यूत-सदनम् इत्य् अत्र च वास-क्रियैव विवक्षिता । मन्-निकेतम् इत्य् अत्रापि । किन्तु भगवत्-सम्बन्ध-माहात्म्येन निकेतस्यापि निर्गुणत्वं भवेत् स्पर्श-मणि-न्यायेन तादृशत्वं तु तादृश-भक्ति-चक्षुर्भिर् एवोपलब्धव्यम् । दिविष्ठास् तत्र पश्यन्ति सर्वान् एव चतुर्भुजान् इतिवत् । एवम् एव टीका च - भगवन्-निकेतं तु साक्षात् तद्-आविर्भावान् निर्गुणं स्थानम् इत्य् एषा ।
[134] athānuṣṭhānāntarāṇāṃ triguṇāntargatatvaṃ vadan caturtha-kakṣāyāṃ sākṣād-bhakter nirguṇatvam āha catuḥṣu -- kaivalyaṃ sāttvikaṃ jñānaṃ rajo vaikalpikaṃ tu yat | prākṛtaṃ tāmasaṃ jñānaṃ man-niṣṭhaṃ nirguṇaṃ smṛtam || [BhP 11.25.23] prākṛtaṃ bāla-mūkādi-jñāna-tulyam | vaikalpikaṃ dehādi-viṣayaṃ yat tad rajo rājasam | kevalasya nirviśeṣasya brahmaṇaḥ śuddha-jīva-bhedena jñānaṃ kaivalyaṃ, tvat-padārtha-mātra-jñānasya kevalatvānupapattiḥ | tat-padārtha- jñāna-sāpekṣatvāt | sattva-yukte hi citte prathamataḥ śuddhaṃ sūksmaṃ jīva- caitanyaṃ prakāśate | tataś cid-ekākāratvābhedena tasmin śuddhaṃ pūrṇaṃ brahma-caitanyam apy anubhūyate | tataḥ sattva-guṇasyaiva tatra kāraṇatā- prācuryāt sāttvikatvam | tathā ca śrī-gītopaniṣadaḥ - sattvāt sañjāyate jñānaṃ [Gītā 14.17] iti | bhagavaj-jñānasya tu - devānāṃ śuddha-sattvānām ṛṣīṇāṃ cāmalātmanām | bhaktir mukunda-caraṇe na prāyeṇopajāyate || [BhP 6.14.2] muktānām api siddhānāṃ nārāyaṇa-parāyaṇaḥ sudurlabhaḥ praśāntātmā koṭiṣv api mahāmune || [BhP 6.14.5] (page 60) ity ādy-uktyā sattvādi-sad-bhāve'py abhāvāt -- rajas-tamaḥ-svabhāvasya brahman vṛtrasya pāpmanaḥ | nārāyaṇe bhagavati katham āsīd dṛḍhā matiḥ || [BhP 6.14.1] ity-uktyā tad-abhāve'pi sad-bhāvān na tat-kāraṇatvam | kintu tad-uttaratvena tasya pūrva-janmani nāradādi-saṅga-varṇanayā | naiṣāṃ matis tāvad urukramāṅghriṃ spṛśaty anarthāpagamo yad-arthaḥ | mahīyasāṃ pāda-rajo-'bhiṣekaṃ niṣkiñcanānāṃ na vṛṇīta yāvat || [BhP 7.5.32] ity uktyā ca bhagavat-kṛpā-parimala-pātra-bhūtasya śrīmato mahataḥ saṅga eva kāraṇam | tat-saṅgaś ca - tulayāma lavenāpi na svargaṃ nāpunar-bhavam | bhagavat-saṅgi-saṅgasya martyānāṃ kim utāśiṣaḥ || [BhP 1.18.13, 4.30.33] ity uktyā nirguṇāvasthāto'py adhikatvāt parama-nirguṇa eva | sa tam asya ca prathame ca samaḥ priyaḥ suhṛd brahman [BhP 7.1.1] ity ādau sa-guṇe devādau tasya kṛpā vāstavī na bhavati, kintu śrīmat-prahlādādiṣv eveti pratipādanān mahatāṃ nirguṇatvābhivyaktyā sat-saṅgasyāpi nirguṇatvaṃ vyaktam | tathā bhakter api guṇa-saṅga-nirdhūnanānantaraṃ cānuvṛttiḥ śrūyate | yad uktam uddhavaṃ prati śrī-bhagavatā -- tasmād deham imaṃ labdhvā jñāna-vijñāna-sambhavam | guṇa-saṅgaṃ vinirdhūya māṃ bhajantu vicakṣaṇāḥ || [BhP 11.25.33] iti | parameśvara-jñānasya nairguṇya-hetutvena nirguṇatvoktis tu lakṣaṇā-maya- kaṣṭa-kalpanā | tathā kaivalya-jñānasyāpi nairguṇya-hetutvād avaiśiṣṭyenodāharaṇa-bhedāpravṛttiś ca syāt | tasmāt svata eva nirguṇaṃ bhagavaj-jñānam | ataeva - sāttvikaṃ sukham ātmotthaṃ viṣayotthaṃ tu rājasam | tāmasaṃ moha-dainyotthaṃ nirguṇaṃ mad-apāśrayam || [BhP 11.25.29] ity atra tat-sukhasyāpi nirguṇatvaṃ vakṣyate | śravaṇādi-lakṣaṇa-kriyā- rūpāyā api bhakteḥ śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ syān mahat-sevayā [BhP 1.2.13] ity uktyā tad-eka-nidānatvena nirguṇatvam eva | nanu - madīyaṃ mahimānaṃ ca paraṃ brahmeti śabditam | vetsyasy anugṛhītaṃ me sampraśnair vivṛtaṃ hṛdi || [BhP 8.24.38] iti | śrī-matsya-deva-vacanena brahma-jñānam api śrī-bhagavat-prasādotthaṃ śrūyate, tat kathaṃ tasya saguṇatvam ? ucyate - brahma-jñānaṃ dvividhānāṃ jāyate | tatra bhagavad-upāsakānām ānuṣaṅgikatvena brahmopāsakānāṃ svatantratvena | bhagavad-upāsakais tu bhagavac-chakti-rūpayā bhaktyā kiñcid-bhedenaiva gṛhyate tac ca brahma-bhūtaḥ prasannātmā [Gītā 18.54] ity- ādi-śrī-gītoktānusāreṇa ātmārāmāś ca (page 61) munayaḥ [BhP 1.7.10] ity ādy-anusāreṇa ca bhagavataḥ parākhya-bhakti-parikaro bhavati | brahmopāsakais tu pūrvavad abhedenaiva gṛhyate | tat-phalasya nātyantikaṃ vigaṇayaty api te prasādam [BhP 6.15.48] ity-ukta-diśā parair ātyantikatvena matasyāpi parama-vidvadbhir ādṛtatvāt | tathā bhakti-viruddhatvena svargāpavarga-narakeṣv api tulyārtha-darśinaḥ [BhP 6.17.23] ity uktyā narakavad apavargasyāpi heyatvāt prasādābhāsa evāsau | sva-maty-anusāreṇa prasādatayā gṛhyamāṇas tan-mati-kalpitatvāt sa-guṇa eva | tataḥ kaivalya- jñānam api tathā | viśeṣatas tasya sa-guṇa-sambandhena janmāṅgīkṛtam asti | nanu antar bahiś ca karaṇaṃ puruṣasya guṇamayam eva | tad-udbhavayor bhakti-rūpayoḥ kathaṃ nirguṇatvam ? ucyate, jñāna-śaktiḥ kriyā-śaktir vā na tāvaj jaḍasya traiguṇyasya dharme ghaṭasy eva | na ca cid-rūpasyāpi jīvasya īśvarādhīna-śaktitvenāmukhyatvād devatāviṣṭa-puruṣasyevātaḥ paramātma-caitanyasyeivety āyātam | tathoktaṃ -- dehendriya-prāṇa-mano-dhiyo'mī yad-aṃśa-viddhāḥ pracaranti karmasu | [BhP 6.16.24] iti | tathā ca śrutiḥ - prāṇasya prāṇa uta cakṣuṣaś cakṣur uta śrotrasya śrotraṃ manaso mana iti na ṛte tat kriyate kiṃ ca nāre ity ādikā | [śrotrasya śrotraṃ manaso mano yad vāco ha vācaṃ sa u prāṇasya prāṇaḥ | cakṣuṣaś cakṣur atimucya dhīrāḥ pretyāsmāl lokād amṛtā bhavanti || KenaU 1.2||] tad evaṃ sati traiguṇya-kārya-prādhānyena bhavantyau te guṇamayatvenocyete | parameśvara-prādhānyena tu svato guṇātīte eva te | tad uktaṃ devāmṛta-pānādhyāye śrī-śukena -- yad yujyate'su-vasu-karma-mano-vacobhir dehātmajādiṣu nṛbhis tad asat pṛthaktvāt | tair eva sad bhavati yat kriyate'pṛthaktvāt sarvasya tad bhavati mūla-niṣecanaṃ yat || [BhP 8.9.29] iti | pṛthaktvāt paramātmetarāśrayatvāt | apṛthaktvāt tad-ekāśrayatvād ity arthaḥ | ato yuktam eva jñāna-kriyātmikāyā hari-bhakter nirguṇatvam | viśeṣatas tasya bhakter guṇa-sambandhena janmābhāvaś cāṅgīkṛta iti na tu brahma-jñānasyeva guṇa-sambandhena janma-bhāva iti | tato'sau bhaktis tasyāpi prīṇanatvādi-guṇair udāhariṣyate | yat tu śrī-kapila-devena bhakter api nirguṇa-saguṇāvasthāḥ kathitās tāḥ punaḥ puruṣāntaḥkaraṇa-guṇā eva tasyām upacaryanta iti sthitam | tad evam abhipretya jñāna-rūpāyā bhakter nirguṇatvam uktvā kriyā-rūpāyā vyācaṣṭe | tatrāpy astu tāvat śravaṇa-kīrtanādi-rūpāyā bhagavat- sambandhena vāsa-mātra-rūpāyā āha -- vanaṃ tu sāttviko vāso grāmo rājasa ucyate | tāmasaṃ dyūta-sadanaṃ man-niketaṃ tu nirguṇam || [BhP 11.15.24] vanaṃ vāsa iti tat-sambandhinī vasana-kriyety artho vānaprasthānām iti jñeyam | evaṃ grāmya iti gṛhasthānām | tāmasam iti durācārāṇām | dyūta- sadanam ity upalakṣaṇam | man-niketam iti (page 62) mat-sevā-parāṇām iti ca | vanādīnāṃ vāsena saha āyur ghṛtam itivad ekādhikaraṇatvam | vanasya vṛkṣa-ṣaṇḍa-rūpasya rajas-tamaḥ-prādhānyāt | ataeva vivktatva-lakṣaṇa- tadīya-sāttvika-guṇasyāpi tad-yugala-miśratvena gauṇatvam | vāsa-kriyāyās tu sattvopapannatvāt tad-vardhanatvāc ca sāttvikatve mukhyatvam iti tasyā evābhidheyatvam ucitam | ataeva grāmya iti taddhitānta eva paṭhitaḥ | evaṃ dyūta-sadanam ity atra ca vāsa-kriyaiva vivakṣitā | man-niketam ity atrāpi | kintu bhagavat-sambandha-māhātmyena niketasyāpi nirguṇatvaṃ bhavet sparśa-maṇi-nyāyena tādṛśatvaṃ tu tādṛśa-bhakti-cakṣurbhir evopalabdhavyam | diviṣṭhās tatra paśyanti sarvān eva caturbhujān itivat | evam eva ṭīkā ca - bhagavan-niketaṃ tu sākṣāt tad-āvirbhāvān nirguṇaṃ sthānam ity eṣā |
English translation
English witness · section(s) 122
Anuccheda 122
1 That devotional service removes all obstacles to spiritual progress is confirmed by the Supreme Lord Himself in these words (Srimad Bhagavatam 3.21.24): "My dear rsi, O leader of the living entities, for those who serve Me in devotion by worshipping Me, especially persons like you who have given up everything unto Me, there is never any question of frustration."* 2 Here the words "mayi sangrbhitatmanam" mean "their hearts are fixed on Me". That devotional service removes all obstacles to spiritual progress is again confirmed by the Lord Himself in these words (Srimad Bhagavatam 11.14.18): "My dear Uddhava, if My devotee has not fully conquered his sense, he may be harassed by material desires, but because of his unflinching devotion for Me, he will not be defeated by sense gratification."* 3 The word "badhayamanah" in Srimad Bhagavatam 11.14.18 means that the neophyte devotee sometimes remembers the Lord and becomes attracted to Him. That is what should be understood here. That the devotee is not defeated in his attempts at spiritual advancement is also, confirmed by the Lord Himself in these words (Srimad Bhagavatam 11.20.27): "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."*** In this way the devotee humbly prays to the Lord and perseveres in his activities of devotional service. The verse quoted in the beginning of this anuccheda was spoken by Sri Sukadeva to Sri Kardama.
Bhakti · Sanskrit §136 · English §123
Source[१३६] एवं वास-मात्रस्य तादृशत्वम् उक्त्वा सर्वासाम् एव तत्-क्रियाणां तादृशत्वम् आह -- सात्त्विकः कारकोऽसङ्गी रागान्धो राजसः स्मृतः । तामसः स्मृति-विभ्रष्टो निर्गुणो मद्-अपाश्रयः ॥ [भ्प् ११.२५.२६] अत्र च क्रियायाम् एव तात्पर्यं न तद्-आश्रिते द्रव्ये । सात्त्विक-कारकस्य शरीरादिकं हि गुणत्रय-परिणतम् एव ।
[136] evaṃ vāsa-mātrasya tādṛśatvam uktvā sarvāsām eva tat-kriyāṇāṃ tādṛśatvam āha -- sāttvikaḥ kārako'saṅgī rāgāndho rājasaḥ smṛtaḥ | tāmasaḥ smṛti-vibhraṣṭo nirguṇo mad-apāśrayaḥ || [BhP 11.25.26] atra ca kriyāyām eva tātparyaṃ na tad-āśrite dravye | sāttvika-kārakasya śarīrādikaṃ hi guṇatraya-pariṇatam eva |
English translation
English witness · section(s) 123
Anuccheda 123
1 That devotional service removes all fears obtained from wicked living entities or other sources of fear is confirmed by these words (Srimad Bhagavatam 7.5.43-44): "Hiranyakasipu could not kill his son by throwing him beneath the feet of big elephants, throwing him among huge, fearful snakes, employing destructive spells, hurling him from the top of a hill, conjuring up illusory tricks, administering poison, starving him, exposing him to severe colds, winds, fire and water, or throwing heavy stones to crush him. When Hiranyakasipu found that he could not in any way harm Prahlada, who was completely sinless, he was in great anxiety about what to do next."* 2 In the Visnu Purana, Sri Prahlada himself said: "Elephants with tusks hard as thunderbolts attacked me, but I remained unhurt." Also in Srimad Bhagavatam (10.6.3) it is said: "My dear King, wherever people in any position perform their occupational duties of devotional service by chanting and hearing (sravanam kirtanam visnoh), there cannot be any danger from bad elements. Therefore there was no need for anxiety about Gokula while the Supreme Personality of Godhead was personally present."* 3 This is also confirmed by the following statement of Sri Brhan-narada Purana: "No obstacles can stop one who worships Lord Visnu. Neither kings, nor thieves, nor diseases can trouble him. Pretas, pisacas, kusmandas, grahas, balagrahas, dakinis, and raksasas cannot harm him." The verse quoted in the beginning of this anuccheda was spoken by Sri Narada to Sri Yudhisthira.
Bhakti · Sanskrit §137 · English §124
Source[१३७] तद् एवं क्रिया-मात्रस्य तादृशत्वम् उक्त्वा तत्-प्रवृत्ति-हेतु-भूतायाः श्रद्धाया अप्य् आह - सात्त्विक्य् आध्यात्मिकी श्रद्धा कर्म-श्रद्धा तु राजसी । तामस्य् अधर्मे या श्रद्धा मत्-सेवायां तु निर्गुणा ॥ [भ्प् ११.२५.२७] अधर्मोऽत्र पर-धर्मः । अन्यत् पूर्ववत् । ॥ ११.२५ ॥ श्री-भगवान् ॥ १३३-१३७ ॥
[137] tad evaṃ kriyā-mātrasya tādṛśatvam uktvā tat-pravṛtti-hetu-bhūtāyāḥ śraddhāyā apy āha - sāttviky ādhyātmikī śraddhā karma-śraddhā tu rājasī | tāmasy adharme yā śraddhā mat-sevāyāṃ tu nirguṇā || [BhP 11.25.27] adharmo'tra para-dharmaḥ | anyat pūrvavat | || 11.25 || śrī-bhagavān || 133-137 ||
English translation
English witness · section(s) 124
Anuccheda 124
1 That they who are engaged in devotional service are always free of fears is again confirmed by the following rhetorical question (Srimad Bhagavatam 3.22.37): "Therefore, O Vidura, how can persons completely under the shelter of Lord Krsna in devotional service be put into miseries pertaining to the body, the mind, nature, and other men and living creatures?"* 2 This is also confirmed by the following statement of the Garuda Purana: "Neither Durvasa's curse nor Indra's thunderbolt have the power to harm a devotee who keeps Lord Krsna in his heart." 3 The verse quoted in the beginning of this anuccheda was spoken by Sri Maitreya to Sri Vidura.
Bhakti · Sanskrit §138 · English §125–126
Source[१३८] अत आह धर्मं भागवतं शुद्धं त्रैविद्यं च गुणाश्रयम् । [भ्प् ६.२.२४] शुद्धं निर्गुणम् इति । त्रैविद्यं वेद-त्रय-प्रतिपाद्यं गुणाश्रयम् इति । टीका च - वेद-शब्देनात्र कर्म-काण्डम् एवोच्यते एवं त्रयी-धर्मम् [गीता ९.२१] इत्य् आदेः । ॥ ६.२ ॥ श्री-शुकः ॥ १३८ ॥
[138] ata āha dharmaṃ bhāgavataṃ śuddhaṃ traividyaṃ ca guṇāśrayam | [BhP 6.2.24] śuddhaṃ nirguṇam iti | traividyaṃ veda-traya-pratipādyaṃ guṇāśrayam iti | ṭīkā ca - veda-śabdenātra karma-kāṇḍam evocyate evaṃ trayī-dharmam [Gītā 9.21] ity ādeḥ | || 6.2 || śrī-śukaḥ || 138 ||
English translation
English witness · section(s) 125–126
Anuccheda 125
1 Devotional service destroys both the sufferings created by sins already committed and the desire to commit sins in the future. This is explained in these words (Srimad Bhagavatam 11.14.19): "My dear Uddhava, just as a blazing fire turns firewood into ashes, similarly, devotion unto Me completely burns to ashes sins committed by My devotees."* 2 Srila Sridhara Svami comments: "This verse means, "As (yatha) a great blazing fire (agnih) burns firewood to ashes, so devotional service to Me (mad-visaya bhaktih), which I have now described burns away all sins." In this way the Supreme Personality of Godhead describes the glory and wonder of devotional service. He says, "O Uddhava, please hear this great wonder." 3 Here the example of a great fire is given. In this example the fire is great. However, even if the fire of devotional service is not very great it will still burn away all sins. 4 In the Padma Purana, Patala-khanda, Vaisakha-mahatmya it is also said: "As a blazing fire burns firewood to ashes, so in a single moment devotional service to the Lord burns away all sins." 5 This is again confirmed by these words (Srimad Bhagavatam 6.2.15): "If one chants the holy name of Hari and then dies because of an accidental misfortune, such as falling from the top of a house, slipping and suffering broken bones while travelling on the road, being bitten by a serpent, being afflicted with pain and high fever, or being injured by a weapon, one is immediately absolved from having to enter hellish life, even though he is sinful."* Here the potential mood (vidhi-lin) is understood although not expressed. The sentences beginning "pusa prapistha-bhagah", and "yad agneyo staka-palo bhavati" (from the Yajur Veda) are examples of the potential being understood although not expressed. 6 The value of hearing about the Supreme Personality of Godhead is also described in these words (Srimad Bhagavatam 2.1.5): "O descendent of King Bharata, one who desires to be free from all miseries must hear about, glorify, and also remember the Personality of Godhead, who is the Supersoul, the controller, and the saviour from all miseries."* 7 The word "tasmat" here indicates the reason for hearing the glories of the Lord. It would be wrong to say there is no reason to hear them. The benefit derived from hearing the Lord's glories is not dependent on following a host of rules and regulations. By its own nature, the hearing of the Lord's glories brings the great benefit described here, just as by its own nature, a fire burns firewood to ashes. This was described in the Srimad Bhagavatam verse quoted in the beginning of this anuccheda. 8 That the performance of devotional service is not dependent on careful attention to a host of rules and regulations is also seen in these words (Srimad Bhagavatam 11.2.35): "O King, one who accepts this process of devotional service to the Supreme Personality of Godhead will never blunder on his path in this world. Even while running with eyes closed, he will never trip or fall."*** 9 The Srimad Bhagavatam verse quoted in the beginning of this anuccheda also refutes the idea that a long delay stands between the beginning of devotional service and the attainment of its results. That there is no such delay is also confirmed in the quote from Padma Purana in text 4, which says "tat-ksanat" (devotional service destroys all sins in a single moment).
Anuccheda 126
1 That devotional service brings immediate results is also confirmed in these words (Srimad Bhagavatam 5.1.15): "Only a rare person who has adopted complete, unalloyed devotional service to Krsna can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays."* 2 Srila Sridhara Svami comments: "This verse describes a rare and exalted stage of devotional service. The word 'kevalata' means 'not mixed with the activities of the path of austerity or any other spiritual path'. 'Vasudeva-parayana' means 'not having faith in any other path.' That is the meaning here." 3 This verse explains that as the sun (bhaskarah) dissipates fog (niharam) with its rays, so a devotee (vasudeva-parayanah) uproots the weeds of sinful actions by performing devotional service (bhaktya).
Bhakti · Sanskrit §139 · English §127
Source[१३९] अतएव भक्तेः श्री-भगवत्-स्वरूप-शक्ति-बोधकत्वं स्वयम्-प्रकाशत्वम् आह - यज्ञाय धर्म-पतये विधि-नैपुणाय योगाय साङ्ख्य-शिरसे प्रकृतीश्वराय । नारायणाय हरये नम इत्य् उदारं हास्यन् मृगत्वम् अपि यः समुदाजहार ॥ [भ्प् ५.१४.४५] य आर्षभेयो भरतो मरण-समये तत्रापि मृग-शरीरे तद्-वचन- जन्मात्यन्तासम्भावात् स्व-प्रकाशत्वम् एव तस्याः कीर्तन-लक्षणाया भक्तेः सिध्यति । एवं गजेन्द्रेऽपि ज्ञेयम् ॥ ॥ ५.१४ ॥ श्री-शुकः ॥ १३९ ॥
[139] ataeva bhakteḥ śrī-bhagavat-svarūpa-śakti-bodhakatvaṃ svayam-prakāśatvam āha - yajñāya dharma-pataye vidhi-naipuṇāya yogāya sāṅkhya-śirase prakṛtīśvarāya | nārāyaṇāya haraye nama ity udāraṃ hāsyan mṛgatvam api yaḥ samudājahāra || [BhP 5.14.45] ya ārṣabheyo bharato maraṇa-samaye tatrāpi mṛga-śarīre tad-vacana- janmātyantāsambhāvāt sva-prakāśatvam eva tasyāḥ kīrtana-lakṣaṇāyā bhakteḥ sidhyati | evaṃ gajendre'pi jñeyam || || 5.14 || śrī-śukaḥ || 139 ||
English translation
English witness · section(s) 127
Anuccheda 127
1 That one becomes purified by engaging in devotional service is described in these words (Srimad Bhagavatam 6.1.16): "My dear King, if a sinful person engages in the service of a bona fide devotee of the Lord and thus learns how to dedicate his life unto the lotus feet of Krsna, he can be completely purified. One cannot be purified merely by undergoing austerity, penance, brahmacarya and the other methods of atonement I have previously described."* 2 Srila Sridhara Svami comments: "This verse affirms that devotional service to the Lord is better than the path of impersonal speculation. One is not purified by following the path of speculation (na tatha puyate). However a person who has dedicated his life to Lord Krsna is purified by serving the Supreme Lord (tat-purusa-nisevaya)." 3 Atonement attained by engaging in devotional service is better than atonement attained by impersonal speculation. This is described in the following verse (Srimad Bhagavatam 6.1.11): "My dear King, since acts meant to neutralise impious actions are also fruitive, they will not release one from the tendency to act fruitively. Persons who subject themselves to the rules and regulations of atonement are not at all intelligent. Indeed, they are in the mode of darkness. Unless one is freed from the mode of ignorance, trying to counteract one action through another is useless because this will not uproot one's desires. Thus even though one may superficially seem pious, he will undoubtedly be prone to act impiously. Therefore real atonement is enlightenment in perfect knowledge, Vedanta, by which one understands the Supreme Absolute Truth."* These words are elaborately explained in Srila Sridhara Svami's commentary. 4 Srimad Bhagavatam (6.13.17) explains: "Indra's sins were diminished by the influence of Rudra, the demigod of all directions. Because Indra was protected by the goddess of fortune, Lord Visnu's wife, who resides in the lotus clusters of Manasa-sarovara Lake, Indra's sins could not affect him. Indra was ultimately relieved of all the reactions of his sinful deeds by strictly worshipping Lord Visnu. Then he was called back to the heavenly planets by the brahmanas and reinstated in his position."* This means that by meditating on Lord Visnu, Indra became freed from the impious result attained by killing the brahmana Vrtrasura. Srimad Bhagavatam (6.13.18) then explains: "O king, when Lord Indra reached the heavenly planets, the saintly brahmanas approached him and properly initiated him into a horse sacrifice (asvamedha-yajna) meant to please the Supreme Lord."* We may note that ordinary people think one must perform an asvamedha-yajna to become genuinely freed from the results of sins. 5 Here someone may ask: "Why is it by worshipping the Supreme Personality of Godhead Indra was able to become freed from the sin of killing the great devotee Vrtrasura, who was situated in the platform of pure love for the Lord? It is generally understood that one becomes freed from a great offense only by either experiencing the punishment that is its proper result, or by receiving the mercy of the Lord of His devotee." This objection is answered in the following words: The Supreme Personality of Godhead ordered Indra to kill Vrtra, and therefore there is actually no fault on Indra's part. Worshipping the Lord was therefore sufficient atonement for Indra. The Supreme Personality of Godhead ordered Indra to kill Vrtra so Vrtra could become freed from having a demon's body. Therefore Indra is not at fault here. The verse quoted in the beginning of this anuccheda was spoken by Srila Sukadeva Gosvami.
Bhakti · Sanskrit §140 · English §128
Source[१४०] परम-सुख-रूपत्वं च दृश्यते । तत्र साधन-दशायां अतो वै कवयो नित्यम् [भ्प् १.२.१२] इत्य् आदौ कर्मण्य् अस्मिन्न् अनाश्वासे [भ्प् १.१८.१२] इत्य् आदौ च तद्-रूपत्वाभिव्यक्तिर् दर्शितैव सिद्ध-दशायां तु सुतरां प्रकटीभवति । यथा - (पगे ६३) मत्-सेवया प्रतीतं ते सालोक्यादि-चतुष्टयम् । नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत् काल-विप्लुतम् ॥ [भ्प् ९.४.६७] अत्रान्यस्य काल-विप्लुतत्वम् इति सेवायास् तद्-अभावे निर्गुणित्वं सिद्धम् । अकाल-विप्लुत-सालोक्यादिभ्योऽतिशये किम् उतेति । ॥ ९.४ ॥ श्री-विष्णुर् दुर्वाससम् ॥ १४० ॥
[140] parama-sukha-rūpatvaṃ ca dṛśyate | tatra sādhana-daśāyāṃ ato vai kavayo nityam [BhP 1.2.12] ity ādau karmaṇy asminn anāśvāse [BhP 1.18.12] ity ādau ca tad-rūpatvābhivyaktir darśitaiva siddha-daśāyāṃ tu sutarāṃ prakaṭībhavati | yathā - (page 63) mat-sevayā pratītaṃ te sālokyādi-catuṣṭayam | necchanti sevayā pūrṇāḥ kuto'nyat kāla-viplutam || [BhP 9.4.67] atrānyasya kāla-viplutatvam iti sevāyās tad-abhāve nirguṇitvaṃ siddham | akāla-vipluta-sālokyādibhyo'tiśaye kim uteti | || 9.4 || śrī-viṣṇur durvāsasam || 140 ||
English translation
English witness · section(s) 128
Anuccheda 128
1 That devotional service removes the results of past sins is explained in the following two verses (Srimad Bhagavatam 3.33.6-7): "To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him."* 2 "Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshippable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required."* 3 The word 'svadah' here means 'a member of the dogeater-caste'. The dictionary defines the word 'svadah' as 'a person who presently eats dog's flesh, as carnivorous animals eat the flesh of various creatures'. The word 'svadah' here, however, refers to a person who in the past ate dog's flesh, performed atonement for that sin, and does not eat dog's flesh in the present. This second meaning is the common usage of the word 'svadah'. The rule 'rudhir yogam apaharati' (customary usage takes precedence over dictionaries and etymology), here eclipses the dictionary definition. In this way the word 'svadah' is defined here. 4 Here the word 'savanaya' refers to the soma-yajna. Simply by once hearing the holy name of the Lord one becomes free from past sins and the low birth they have brought and becomes qualified to perform the soma-yajna. That is the meaning here. 5 If this is true even for dogeaters that become devotees, then how much more true is it for devotees that come from pious backgrounds? Srimad Bhagavatam (11.14.21) explains: "Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the Supreme Personality of Godhead. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such pure devotional service, even the dogeaters can purify themselves from the contamination of their low birth."* 6 By engaging in devotional service a dogeater becomes purified of the contamination brought by his past sins and he also attains the qualities needed to perform a yajna. In this way he is qualified to perform a yajna. A boy born in a brahmana family is not automatically qualified to perform yajnas. He is only qualified when he attains saintly qualities and when he is properly initiated. A person born in a brahmana family thus must undergo an elaborate procedure to become qualified to perform a yajna. A devotee, however, is automatically qualified. Therefore a devotee is more worthy of receiving worship than is a brahmana. This is confirmed by Srila Sridhara Svami, who comments here, "This statement declares that a devotee of the Lord is supremely worthy of receiving worship." In this way it is clearly seen that the performance of devotional service removes all the disadvantages created by past sins. 7 This is confirmed in Srimad Bhagavatam 3.33.7 (quoted in text 2). There the word "aho" indicates a sense of being struck with wonder. That verse states: "Even a dogeater is glorious if Your holy name stays on his tongue." How is that? The answer is given "He must have executed all kinds of austerities." The meaning here that a person who chants Your holy name, O Lord, is the most saintly of persons. 8 In this way engagement in devotional service to the Lord removes the diseases and sufferings caused by past sins. This is described in the Skanda Purana in these words: "I offer my respectful obeisances to the limitless Supreme Personality of Godhead. When one remembers His holy name all one's sufferings and diseases perish." 9 Sri Nama-kaumudi also explains that because chanting of the Lord's holy name fulfils all the desires of the devotee, it also removes all his past sins. The verse quoted in the beginning of this anuccheda was spoken by Sri Devahuti.
Bhakti · Sanskrit §141 · English §129
Source[१४१] श्री-भगवद्-विषयक-रति-प्रदत्वम् उक्तम् । एवं निर्जित-षड्-वर्गैः क्रियते भक्तिर् ईश्वरे [भ्प् ७.७.३३] इत्य् आदिना । यत् तु - अस्त्व् एवम् अङ्ग भगवान् भजतां मुकुन्दो मुक्तिं ददाति कर्हिचित् स्म न भक्ति-योगम् [भ्प् ५.६.१८] इत्य् उक्त्यापि तद्-रतिर् न प्राप्यत इति शङ्क्यते तत् खल्व् अविवेकाद् एव । कर्हिचिद् इति भक्ति-योगाख्य-तद्-रति-पुरुषार्थतायां शैथिल्ये सत्य् एवेत्य् अर्थ-लाभात् कर्हिचिद् अप्य् अनुक्तत्वात् असाकल्ये तु चिच्-चनौ इत्य् अमर-कोषाच् च । तथा यद्य् अतिचिरम् आवृत्तिः स्यात् तदा रतिम् अपि ददाति - सत्यं दिशत्य् अर्थितम् अर्थितो नॄणाम् [भ्प् ५.१९.२४] इत्य् आदेर् इति च कर्हिचित्-पदेन गम्यते । भक्ति-विषयक- भगवत्-प्रीत्य्-एक-हेतुत्वम् अप्य् उदाहृतम् । नालं द्विजत्वं देवत्वम् [भ्प् ७.७.४३] इत्य् आदि । तथा चाह -- मन्ये धनाभिजन-रूप-तपः-श्रुतौजस्- तेजः-प्रभाव-बल-पौरुष-बुद्धि-योगाः । नाराधनाय हि भवन्ति परस्य पुंसो भक्त्या तुतोष भगवान् गज-यूथ-पाय ॥ [भ्प् ७.९.९] अभिजनः सत्-कुल-जन्म । बुद्धिर् ज्ञान-योगः । योगोऽष्टाङ्गः ॥ ॥ ७.९ ॥ श्री-प्रह्लादः श्री-नृसिंह-देवम् ॥ १४१ ॥
[141] śrī-bhagavad-viṣayaka-rati-pradatvam uktam | evaṃ nirjita-ṣaḍ-vargaiḥ kriyate bhaktir īśvare [BhP 7.7.33] ity ādinā | yat tu - astv evam aṅga bhagavān bhajatāṃ mukundo muktiṃ dadāti karhicit sma na bhakti-yogam [BhP 5.6.18] ity uktyāpi tad-ratir na prāpyata iti śaṅkyate tat khalv avivekād eva | karhicid iti bhakti-yogākhya-tad-rati-puruṣārthatāyāṃ śaithilye saty evety artha-lābhāt karhicid apy anuktatvāt asākalye tu cic-canau ity amara-koṣāc ca | tathā yady aticiram āvṛttiḥ syāt tadā ratim api dadāti - satyaṃ diśaty arthitam arthito nṝṇām [BhP 5.19.24] ity āder iti ca karhicit-padena gamyate | bhakti-viṣayaka- bhagavat-prīty-eka-hetutvam apy udāhṛtam | nālaṃ dvijatvaṃ devatvam [BhP 7.7.43] ity ādi | tathā cāha -- manye dhanābhijana-rūpa-tapaḥ-śrutaujas- tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ | nārādhanāya hi bhavanti parasya puṃso bhaktyā tutoṣa bhagavān gaja-yūtha-pāya || [BhP 7.9.9] abhijanaḥ sat-kula-janma | buddhir jñāna-yogaḥ | yogo'ṣṭāṅgaḥ || || 7.9 || śrī-prahlādaḥ śrī-nṛsiṃha-devam || 141 ||
English translation
English witness · section(s) 129
Anuccheda 129
1 That devotional service removes material desires is explained in these words (Srimad Bhagavatam 6.2.17): "Although one may neutralise the reactions of sinful life through austerity, charity, vows and other such methods, these pious activities cannot uproot the material desires in one's heart. However, if one serves the lotus feet of the Personality of Godhead, he is immediately freed from all such contaminations."* 2 Here the word "adharma-jam" means "born from irreligious activities". The heart is not purified of sins simply by samskaras. The heart is purified only by serving the feet of the Supreme Personality of Godhead. That is the meaning here. 3 That engagement in devotional service removes all past sins is explained in these words of Sri Padma Purana: There are four kinds of effects due to sinful activities. They are listed as follows: 1. the effect which is not yet fructified, 2. the effect which is lying as seed, 3. the effect which is already mature, and 4. the effect which is almost mature. All these four effects become immediately vanquished for those who surrender unto the Supreme Personality of Godhead, Visnu and become engaged in His devotional service in full Krsna consciousness."* Note: These four effects of sins are described by Srila Prabhupada in Nectar of Devotion, Chapter One, under the sub-heading "Relief from Material Distress." 4 These four kinds of sinful reactions, 1. the effect which is not yet fructified, 2. the effect which is lying as seed, 3. the effect which is already mature, and 4. the effect which is almost mature, will be described in detail later in this book. The verse quoted in the beginning of this anuccheda was spoken by the Sri Visnudutas to the Yamadutas.