Bhakti · Sanskrit §142–143 · English §130
Source[१४२] ननु निरतिशय-नित्यानन्द-रूपस्य भगवतः कथं तया सुखम् उत्पद्येत निरतिशयत्व-नित्यत्वयोर् विरोधात् । उच्यते - शास्त्रे खलु निरतिशयानन्दत्वं नित्यत्वं च भगवतः श्रूयते । भक्तेर् अपि तथा तत्-प्रीति-हेतुत्वं श्रूयते । तत एवं गम्यते - तस्य परमानन्दैक-रूपस्य स्व-परानन्दिनी स्वरूप- शक्तिर् या ह्लादिनी नाम्नी वर्तते प्रकाश-वस्तुनः स्व-पर-प्रकाशन- शक्तिवत् परम-वृत्ति-रूपैवैषा । तां च भगवान् स्व-वृन्दे निक्षिपन्न् एव नित्यं वर्तते । तत्-सम्बन्धेन च स्वयम् अतितरां प्रीणातीति । अतएव तस्य प्रीति-रूपस्यापि भक्ति-प्रीणनीयत्वम् आह - यत्-प्रीणनाद् बर्हिषि देव-तिर्यङ्- मनुष्य-वीरुत्-तृणम् आविरिञ्चात् । प्रीयेत सद्यः स ह विश्व-जीवः प्रीतः स्वयं प्रीतिम् अगाद् गयस्य ॥ [भ्प् ५.१५.१३] विश्व-बीजः सर्व-जीवन-हेतुः । देवादीनां द्वन्द्वैक्यम् । प्रीतिः सुख- रूपोऽपि ॥ ॥ ५.१५ ॥ श्री-शुकः ॥ १४१ ॥ अतएव तथाभूतत्वेनात्मारामस्य पूर्ण-कामस्यापि तस्य क्षुद्र-गुण-वस्त्व् अपि कल्पत इति दृष्टानेनाह -- (पगे ६४) तत्रोपनीत-बलयो रवेर् दीपम् इवादृताः आत्मारामं पूर्ण-कामं निज-लाभेन नित्यदा । प्रीत्य्-उत्फुल्ल-मुखाः प्रोचुर् हर्ष-गद्गदया गिरा पितरं सर्व-सुहृदम् अवितारम् इवार्भकाः ॥ [भ्प् १.११.४-५] अत्र श्री-द्वारकायां रवेर् उपहार-रूपं दीपम् आदृतवन्तो जना इवेत्य् अर्थः । एवं स्तुत्यादिकम् अपि तत्-प्रीणनताम् अर्हतीत्य् आह प्रीत्येति । पितरम् अर्भका इवेति दृष्टान्तः । तस्य प्रीतावसाधारण-गुण-विशेषम् अप्य् आह सर्व-सुहृदम् इति । सर्व-सुहृत्त्वे लिङ्गम् अवितारम् इति । तथा आत्माराम- पूर्ण-कामत्वेऽपि तादृशस्य स्व-सम्बन्धाभिमानि-प्रीति-मत्-पुत्रादिषु प्रीति-विशेषोदयो यथा दृश्यते तेषु तं प्रीतिमन्तम् इत्य् अर्थः । एवं कल्पतरु-दृष्टान्तेऽपि भगवतो भक्ति-विषयिका कृपा यथार्थम् एवोपपद्यते ये खलु स्हज-तत्-प्रीतिम् एवात्मनि प्रार्थयमाना भजन्ते तेभ्यस् तद्-दान-याथार्थ्यअस्यावश्यकत्वात् । तस्माद् अस्त्य् एवानन्द- रूपस्यापि भक्ताव् आनन्दोल्लास इति । ॥ १.११ ॥ श्री-सूतः ॥ १४३ ॥
[142] nanu niratiśaya-nityānanda-rūpasya bhagavataḥ kathaṃ tayā sukham utpadyeta niratiśayatva-nityatvayor virodhāt | ucyate - śāstre khalu niratiśayānandatvaṃ nityatvaṃ ca bhagavataḥ śrūyate | bhakter api tathā tat-prīti-hetutvaṃ śrūyate | tata evaṃ gamyate - tasya paramānandaika-rūpasya sva-parānandinī svarūpa- śaktir yā hlādinī nāmnī vartate prakāśa-vastunaḥ sva-para-prakāśana- śaktivat parama-vṛtti-rūpaivaiṣā | tāṃ ca bhagavān sva-vṛnde nikṣipann eva nityaṃ vartate | tat-sambandhena ca svayam atitarāṃ prīṇātīti | ataeva tasya prīti-rūpasyāpi bhakti-prīṇanīyatvam āha - yat-prīṇanād barhiṣi deva-tiryaṅ- manuṣya-vīrut-tṛṇam āviriñcāt | prīyeta sadyaḥ sa ha viśva-jīvaḥ prītaḥ svayaṃ prītim agād gayasya || [BhP 5.15.13] viśva-bījaḥ sarva-jīvana-hetuḥ | devādīnāṃ dvandvaikyam | prītiḥ sukha- rūpo'pi || || 5.15 || śrī-śukaḥ || 141 || ataeva tathābhūtatvenātmārāmasya pūrṇa-kāmasyāpi tasya kṣudra-guṇa-vastv api kalpata iti dṛṣṭānenāha -- (page 64) tatropanīta-balayo raver dīpam ivādṛtāḥ ātmārāmaṃ pūrṇa-kāmaṃ nija-lābhena nityadā | prīty-utphulla-mukhāḥ procur harṣa-gadgadayā girā pitaraṃ sarva-suhṛdam avitāram ivārbhakāḥ || [BhP 1.11.4-5] atra śrī-dvārakāyāṃ raver upahāra-rūpaṃ dīpam ādṛtavanto janā ivety arthaḥ | evaṃ stutyādikam api tat-prīṇanatām arhatīty āha prītyeti | pitaram arbhakā iveti dṛṣṭāntaḥ | tasya prītāvasādhāraṇa-guṇa-viśeṣam apy āha sarva-suhṛdam iti | sarva-suhṛttve liṅgam avitāram iti | tathā ātmārāma- pūrṇa-kāmatve'pi tādṛśasya sva-sambandhābhimāni-prīti-mat-putrādiṣu prīti-viśeṣodayo yathā dṛśyate teṣu taṃ prītimantam ity arthaḥ | evaṃ kalpataru-dṛṣṭānte'pi bhagavato bhakti-viṣayikā kṛpā yathārtham evopapadyate ye khalu shaja-tat-prītim evātmani prārthayamānā bhajante tebhyas tad-dāna-yāthārthyaasyāvaśyakatvāt | tasmād asty evānanda- rūpasyāpi bhaktāv ānandollāsa iti | || 1.11 || śrī-sūtaḥ || 143 ||
English translation
English witness · section(s) 130
Anuccheda 130
1 That devotional service removes ignorance is described in these words (Srimad Bhagavatam 4.11.30): "Thus regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of 'I' and 'my'."* 2 That devotional service removes ignorance is also described in Padma Purana in these words: "Pure devotional service in Krsna consciousness is the highest enlightenment, and when such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire."* 3 The verse quoted in the beginning of this anuccheda was spoken by Sri Manu to Maharaja Dhruva.
Bhakti · Sanskrit §144 · English §131
Source[१४४] एवं भक्ति-रूपायास् तच्-छक्तेर् जीवेऽभिव्यक्तौ भगवान् एव कारणम् । तद्- इन्द्रियादि-प्रवृत्तऔ स च एवेति । तस्मिंस् तया जीवस्योपकाराभासत्वम् एव । तथापि भक्तानुरज्यद् आत्मत्वे भगवतः स्व-कृपा-प्राबल्यम् एव कारणम् इति वदन् पूर्वार्थम् एव साधयति - किं वर्णये तव विभो यद्-उदीरितोऽसुः संस्पन्दते तम् अनु वाङ्-मन-इन्द्रियाणि । स्पन्दन्ति वै तनु-भृताम् अज-शर्वयोश् च स्वस्याप्य् अथापि भजताम् असि भाव-बन्धुः ॥ [भ्प् १२.८.४०] हे विभो । तव किम् अहं वर्णये । त्वत्-कृपालुतायाः कियन्तम् अंशं वर्णयेयम् इत्य् अर्थः । यतो येन त्वयैव उदीरितः प्रेरितोऽसुः प्राणः संस्पन्दन्ते प्रवर्तते, तम् असुम् अनु च वाग्-आदयः स्पन्दन्ति तत्र हेतुर् वै अन्वय-व्यतिरेकाभ्यां श्रोत्रस्य श्रोत्रम् [केनउ १.२] इत्य्-आदि-श्रुतिभ्यश् च तत्-प्रसिद्ध इत्य् अर्थः । न केवलं प्राकृतानां तनु-भृतां किन्तु अज- शर्वयोश् च । अतः स्वस्य ममापि तथैव । एवं सत्य् अपि न क्वचिद् अपि कस्यापि स्वातन्त्र्यम् । तथापि दारु-यन्त्रवत् प्रवर्तितैर् अपि वाग्-आदिभिर् भजतां पुंसां भावेन स्वदत्तयैव भक्त्या बन्धुर् असीति । ॥ १२.८ ॥ मार्कण्डेयः श्री-नर-नारायणौ ॥ १४४ ॥
[144] evaṃ bhakti-rūpāyās tac-chakter jīve'bhivyaktau bhagavān eva kāraṇam | tad- indriyādi-pravṛttaau sa ca eveti | tasmiṃs tayā jīvasyopakārābhāsatvam eva | tathāpi bhaktānurajyad ātmatve bhagavataḥ sva-kṛpā-prābalyam eva kāraṇam iti vadan pūrvārtham eva sādhayati - kiṃ varṇaye tava vibho yad-udīrito'suḥ saṃspandate tam anu vāṅ-mana-indriyāṇi | spandanti vai tanu-bhṛtām aja-śarvayoś ca svasyāpy athāpi bhajatām asi bhāva-bandhuḥ || [BhP 12.8.40] he vibho | tava kim ahaṃ varṇaye | tvat-kṛpālutāyāḥ kiyantam aṃśaṃ varṇayeyam ity arthaḥ | yato yena tvayaiva udīritaḥ prerito'suḥ prāṇaḥ saṃspandante pravartate, tam asum anu ca vāg-ādayaḥ spandanti tatra hetur vai anvaya-vyatirekābhyāṃ śrotrasya śrotram [KenaU 1.2] ity-ādi-śrutibhyaś ca tat-prasiddha ity arthaḥ | na kevalaṃ prākṛtānāṃ tanu-bhṛtāṃ kintu aja- śarvayoś ca | ataḥ svasya mamāpi tathaiva | evaṃ saty api na kvacid api kasyāpi svātantryam | tathāpi dāru-yantravat pravartitair api vāg-ādibhir bhajatāṃ puṃsāṃ bhāvena svadattayaiva bhaktyā bandhur asīti | || 12.8 || mārkaṇḍeyaḥ śrī-nara-nārāyaṇau || 144 ||
English translation
English witness · section(s) 131
Anuccheda 131
1 That by engaging in devotional service one satisfies everyone is explained in these words (Srimad Bhagavatam 4.31.14): "As pouring water on the root of a tree energises the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshipping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality."* 2 That everyone is pleased with a devotee is also described in these words (Srimad Bhagavatam 4.9.46-47): "Suruci, the younger mother of Dhruva Maharaja, seeing that the innocent boy had fallen at her feet, immediately picked him up, embracing him with her hands, and with tears of feeling she blessed him with the words, 'My dear boy, long may you live!'* 3 "Unto one who has transcendental qualities due to friendly behaviour with the Supreme Personality of Godhead, all living entities offer honour, just as water automatically flows down by nature."* 4 Suruci was of Dhruva's enemy and the co-wife of Dhruva's mother. Dhruva has just come from worshipping the Supreme Lord. 5 That everyone is pleased with a devotee is also described in these words of the Padma Purana: "A person who worships Lord Hari pleases all the worlds. All moving and unmoving living entities love him." 6 The verse quoted in the beginning of this anuccheda was spoken by Sri Maitreya Muni.
Bhakti · Sanskrit §145 · English §132–133
Source[१४५] श्री-भगवद्-अनुभव-कर्तृत्वेऽनन्य-हेतुत्वम् आह - शृण्वन्ति गायन्ति गृणन्त्य् अभीक्ष्णशः स्मरन्ति नन्दन्ति तवेहितं जनाः । त एव पश्यन्त्य् अचिरेण तावकं भव-प्रवाहोपरमं पदाम्बुजम् ॥ [भ्प् १.८.३६] स्पष्टम् ॥ १.८ ॥ श्री-कुन्ती श्री-भगवन्तम् ॥ १४५ ॥
[145] śrī-bhagavad-anubhava-kartṛtve'nanya-hetutvam āha - śṛṇvanti gāyanti gṛṇanty abhīkṣṇaśaḥ smaranti nandanti tavehitaṃ janāḥ | ta eva paśyanty acireṇa tāvakaṃ bhava-pravāhoparamaṃ padāmbujam || [BhP 1.8.36] spaṣṭam || 1.8 || śrī-kuntī śrī-bhagavantam || 145 ||
English translation
English witness · section(s) 132–133
Anuccheda 132
1 That devotional service brings with it knowledge, renunciation, and all other spiritual virtues is explained in these words (Srimad Bhagavatam 5.18.12): "All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavour of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?"* 2 That devotional service grants the happiness of Svargaloka, liberation, and residence in the Lord's transcendental abode is described in these words (Srimad Bhagavatam 11.20. 32-33): "Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties, and all other means of perfecting life, is easily achieved by My devotee through loving service to Me. If somehow or other My devotee desires promotion to heaven, liberation or residence in My abode, he easily achieves such benedictions."*** 3 Devotional service brings such great happiness that it inspires one to reject the methods and goals of karma (fruitive work) and jnana (impersonal speculation). This is described in these words (Srimad Bhagavatam 11.14.14): "One who has fixed his consciousness on Me desires neither the position or abode of Lord Brahma or Lord Indra, nor an empire on the earth, nor sovereignty in the lower planetary systems, nor the eightfold perfection of yoga, nor liberation from birth and death. Such a person desires Me alone."*** 4 Here the word "rasadhipatyam" means "sovereignty in the lower planetary systems", and "apuna-bhavam" means "impersonal liberation". What more? The word "anyat" means "anything else one may aspire to attain." The devotees does not desire (na icchati) any of this. The Lord says, "He desires only Me (mam), who am attained by devotional service and who is the greatest of all goals of life. In this way the devotee is completely surrendered unto Me (mayy arpitatma)."
Anuccheda 133
1 Pure devotional service offered to the Supreme Personality of Godhead is beyond the modes of nature. All other works are in the realm of the material modes. This is explained in the following words (Srimad Bhagavatam 11.25.23): 2 "Work performed as an offering to Me, without consideration of the fruit, is considered to be in the mode of transcendental goodness, beyond the material modes. Work performed with a desire to enjoy the result is in the mode of passion. And work impelled by violence and envy is in the mode of ignorance." 3 Here the word "mad-arpanam" means "offered to Me", "nisphalam" means "without desiring to enjoy the results", and "adi" means "pride, envy, and a host of other vices".
Bhakti · Sanskrit §146 · English §134
Source[१४६] श्री-भगवत्-प्रापकत्वम् आह - भक्त्योद्धवानपायिन्या सर्व-लोक-महेश्वरम् । सर्वोत्पत्त्य्-अप्ययं ब्रह्म कारणं मोपयाति सः ॥ [भ्प् ११.१८.४५] (पगे ६५) टीका च - महेश्वरत्वे हेतुः सर्वोत्पत्त्य्-अप्ययं सर्वस्योत्पत्त्य्- अप्ययौ यस्मात् तम् । अतएव तत्-कारणं मां ब्रह्म-स्वरूपं वैकुण्ठ- निवासिनम् । यद् वा ब्रह्मणो वेदस्य कारणं माम् उपयाति सामीप्येन प्राप्नोति इत्य् एषा । श्री-गीतासु च पुरुषः स परः पार्थ भक्त्या लभ्यस् त्व् अनन्यया [गीता ८.२२] इति । ॥ ११.१८ ॥ श्री-भगवान् ॥ १४६ ॥
[146] śrī-bhagavat-prāpakatvam āha - bhaktyoddhavānapāyinyā sarva-loka-maheśvaram | sarvotpatty-apyayaṃ brahma kāraṇaṃ mopayāti saḥ || [BhP 11.18.45] (page 65) ṭīkā ca - maheśvaratve hetuḥ sarvotpatty-apyayaṃ sarvasyotpatty- apyayau yasmāt tam | ataeva tat-kāraṇaṃ māṃ brahma-svarūpaṃ vaikuṇṭha- nivāsinam | yad vā brahmaṇo vedasya kāraṇaṃ mām upayāti sāmīpyena prāpnoti ity eṣā | śrī-gītāsu ca puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā [Gītā 8.22] iti | || 11.18 || śrī-bhagavān || 146 ||
English translation
English witness · section(s) 134
Anuccheda 134
1 Non-devotional activities are situated in the realm of the three modes of material nature. Activities of direct devotional service, however, are transcendental and beyond the modes of nature. The Lord Himself explains this in the following words (Srimad Bhagavatam 11.25.24): 2 "Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental."*** 3 Here the word "prakrtam" means "material knowledge, which is like the small knowledge of a child or a deaf-mute", "vaikalpikam" means "the knowledge attained by using the material body and senses", "rajah" means "the mode of passion", and "jnana-kaivalyam" means "impersonal knowledge whereby one imagines that the individual living entity and the Supreme Brahman are not different." The word "tvam" (you) is therefore a word that has no meaning in impersonalism. Only the word "tat" (it) has meaning for the impersonalists. When the heart and mind are situated in material goodness then the pure and subtle impersonal feature of the Absolute can be understood. Therefore the impersonal Absolute that is manifested in the mode of material goodness. 4 The different effects of the different modes are explained in these words of Sri Bhagavad-gita (14.17): "From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion."* 5 The rareness of knowledge of the Supreme Person is described in these words (Srimad Bhagavatam 6.14.2 and 5): "Demigods situated in the mode of goodness and great saints cleansed of the dirt of material enjoyment hardly ever render pure devotional service at the lotus feet of Mukunda."* 6 "O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Narayana, or Krsna. Such devotees, who are fully peaceful, are extremely rare."* 7 Knowledge of the Supreme Person is not attained by they who are situated in the three modes of goodness, passion and ignorance. This is explained in the following words (Srimad Bhagavatam 6.14.1): "O learned brahmana, demons are generally sinful, being obsessed with the modes of passion and ignorance. How, then, could Vrtrasura have attained such exalted love for the Supreme Personality of Godhead, Narayana?"* 8 Srila Sukadeva Gosvami then explained that non devotees can become enlightened by association of great souls. In his reply he said that Vrtrasura, in his previous birth, associated with Narada Muni and other great devotees. That one attains knowledge of the Supreme Personality of Godhead by associating with His devotees is also explained in these words (Srimad Bhagavatam 7.5.32): "Unless they smear upon their bodies the dust of the lotus feet of a Vaisnava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for his uncommon activities. Only by becoming Krsna consciousness and taking shelter at the lotus feet of the Lord in this way can on be freed from material contamination."* 9 That one becomes enlightened by associating with a great devotee, who is a pure carrier of the Lord's mercy, is explained in these words (Srimad Bhagavatam 1.18.13): 10 "The value of a moment's association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death."* 11 To be freed from the influence of the three modes of material nature is best, so therefore association with a devotee who is free from the influence of the modes is the best kind of association with a devotee. In Srimad Bhagavatam 7.1.1., King Pariksit asks the following question: "My dear brahmana, the Supreme Personality of Godhead, Visnu, being everyone's well-wisher is equal and extremely dear to everyone. How, then, did He become partial like a common man for the sake of Indra and thus kill Indra's enemies? How can a person equal to everyone be partial to some and inimical toward others?"* 12 The Supreme Personality of Godhead does not give His real mercy to the demigods and others still under the spell of the three modes of material nature. He gives His real mercy only to the great souls, such as Prahlada, who are free from the spell of the modes. By associating with such devotees one also becomes free from the spell of the three modes of nature. When one has thus shaken off the influence of the modes, he can engage in real devotional service. This is described by the Supreme Personality of Godhead Himself in these words spoken to Uddhava (Srimad Bhagavatam 11.25.33): 13 "Therefore, having achieved this human form of life, which allows one to develop full knowledge, those who are intelligent should free themselves from all contamination of the modes of nature and engage exclusively in loving service to Me."*** 14 The assertion that knowledge of the Supreme Personality of Godhead is "nirguna" should be understood in the secondary sense of "free from the influence of the three modes of material nature" and not in the primary sense of "not having any qualities". The impersonal conception of God imagines that God has no qualities. This idea is "nirguna" in the primary sense. The personal and impersonal ideas of God are both nirguna, but it is the personal idea of God that is nirguna in the sense of being free from the three modes of material nature. Indeed, the impersonal idea of God is a product of the material mode of goodness and the personal idea of God is free from the spell of the modes as the Supreme Personality of Godhead Himself explains in the following words (Srimad Bhagavatam 11.25.29): 15 Happiness derived from the impersonal idea of God is in the mode of goodness, happiness based on sense gratification is in the mode of passion, and happiness based on delusion and degradation is in the mode of ignorance. But that happiness found within Me is transcendental." 16 In this way Srimad Bhagavatam explains that the happiness of serving the Supreme Personality of Godhead is transcendental and free from the influence of the three modes of material nature. Therefore devotional service, which has many activities, beginning with hearing about the Lord, is beyond the modes of material nature. 17 The devotional activity of hearing about the Lord's glories is described in these words (Srimad Bhagavatam 1.2.16): "O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vasudeva."* 18 It was previously explained that association with great souls frees one from the spell of the three modes of material nature. Here it is said that by serving these great souls one develops an affinity for hearing about the Supreme Personality of Godhead. From this it may be understood that the activity of hearing the Lord's glories is also beyond the spell of the three modes of material nature. 19 That hearing the glories of the Lord is a transcendental activity beyond the spell of the three modes of material nature is confirmed by the Lord Himself in these words (Srimad Bhagavatam 8.24.38): "You will be thoroughly advised and favoured by Me, and because of your inquiries, everything about My glories, which are known as param brahma, will be manifest within your heart. Thus you will know everything about Me."* 20 In these words Lord Matsyadeva explains that knowledge of Brahman (param brahma) is attained by the mercy of the Lord. Here someone may ask: "How can knowledge of Brahman describe various qualities, since Brahman has no qualities? The answer is given: There are two kinds of Brahman knowledge. One kind, the knowledge attained by the Lord's devotees, comes by the Lord's mercy, the other kind, the knowledge attained by the worshippers of impersonal Brahman, comes independently, without the Lord's direct mercy. Therefore the spiritual knowledge attained by the devotees in their practice of devotional service, which is manifested by the Lord's transcendental potency, is filled with spiritual variety. 21 That the spiritual knowledge of the devotees is superior to the knowledge of the impersonalists is confirmed by the Lord Himself in the following words of Sri Bhagavad-gita (18.54): "One who is thus transcendentally situated at once realises the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me."* 22 The superiority of devotional service to the Lord is also confirmed by these words (Srimad Bhagavatam 1.7.10): "All different varieties of atmaramas (those who take pleasure in atma, or spirit self), especially those established on the path of self-realisation, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls."* 23 The worshippers of Brahman attain a liberation that is without any variety. They who understand the real nature of the Absolute do not think very highly of this kind of liberation. They reject it. This is described in the following words (Srimad Bhagavatam 3.15.48): "Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing or other less important benedictions like the material happiness of the heavenly kingdom."* 24 Devotional service is the opposite of impersonal liberation. Indeed, for one who has attained even the dim reflection of the Lord's mercy impersonal liberation is like hell. This is confirmed by the following words (Srimad Bhagavatam 6.17.28): "Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord."* 25 Although an impersonalist may think it is the mercy of the Absolute, impersonal liberation is only a figment of the impersonalist's imagination. Because it comes from the imagination it is actually a product of the three modes of material nature, and because it is a product of the three modes of material nature it eventually leads to another birth in the material world. 26 Someone may ask: "The internal and external senses of the living entity are products of the three modes of material nature. How can the knowledge and activities that come from these two sets of senses ever be free from the grip of the three modes?" The answer may be given: The power from which knowledge and action come is not material and not a product of the three modes. Because the individual spirit soul is not the most important, because he is in truth a potency subordinate to the Supreme Personality of Godhead, and because he is like an empty vessel that cannot act unless filled with the potency of the Lord, it is the Supreme Lord alone that enables the senses to act. 27 This is confirmed by the following words (Srimad Bhagavatam 6.26.24): "As iron has the power to burn when made red-hot in the association of fire, so the body, senses, living force, mind and intelligence, although merely lumps of matter, can function in their activities when infused with a particle of consciousness by the Supreme Personality of Godhead. As iron cannot burn unless heated by fire, the bodily senses cannot act unless favoured by the Supreme Brahman."* 28 This is also confirmed by the Sruti-sastra (Brhad-aranyaka Upanisad 4.4.18) in these words: "The Supreme Personality of Godhead is the breathing power of the breath. He is the seeing power of the eyes. He is the hearing power of the ears. He is the thinking power of the mind." 29 The Rg Veda also explains: "Nothing happens without the sanction of the Supreme Personality of Godhead." 30 When one performs activities to attain a goal that is within the realm of the three modes, then his activities are within the realm of the modes. However, when one performs activities to please the Supreme Personality of Godhead, then his activities are beyond the realm of the modes of material nature. This is confirmed by Srila Sukadeva Gosvami in the following words from the Devamrta-pana chapter of Srimad Bhagavatam (8..9.29): 31 "In human society there are various activities performed for the protection of one's wealth and life by one's words, one's mind and one's actions, but they are all performed for one's personal or extended sense gratification with reference to the body. All these activities are baffled because of being separate from devotional service. But when the same activities are performed for the satisfaction of the Lord, the beneficial results are distributed to everyone, just as water poured on the root of a tree is distributed throughout the entire tree."* 32 Here the word "prthaktvat" means "by taking shelter of someone other than the Supreme Personality of Godhead" and the word "aprthaktvat" means "by taking shelter of the Supreme Personality of Godhead." That is the meaning. When knowledge and activities are employed in the service of the Supreme Personality of Godhead they become spiritual and beyond the touch of the three modes of material nature, and by performing such activities one becomes free from having to take another birth in the material world of birth and death. The so-called knowledge of the impersonalists, however, because it is not employed in the service of the Supreme Personality of Godhead, inevitably leads one to another birth in the material world. The qualities of devotional service, which begin with its ability to please the Lord, will be described later in this book. In the third canto of Srimad Bhagavatam, Lord Kapiladeva described devotional service as being either free from the modes of nature, or within the realm of the modes of nature, all according to whether the heart of the devotee is free from the modes or still under their spell.
Bhakti · Sanskrit §147 · English §135
Source[१४७] तथा मनसोऽप्य् अगोचर-फल-दाने श्री-ध्रुव-चरितं प्रमाणं परम- भक्ति-संवलित-स्व-लोक-दानात् । तद्-वशीकारित्वं तूदाहृतं न साधयति मां योगो [भ्प् ११.१४.२०] इत्य् आदि । तथा तत्-पद्यान्ते भक्त्याहम् एकया ग्राह्यः श्रद्धयात्मा प्रियः सताम् [भ्प् ११.१४.२१] इति । अत्रैव विवेचनीयम् । यद्यप्य् अस्य वाक्यस्यैकादश-चतुर्दशाध्याय- प्रकरणे साध्य-साधन-भक्त्योर् अविविक्ततयैव महिम-निरूपणम् इति साधन-परत्वं दुर्निर्णेयं, तथापि फल-भक्ति-महिम-द्वारापि साधन-महिम-परत्वम् एव यत्रेदृशम् अपि फलं भवतीति । वदन्ति कृष्ण श्रेयांसि [भ्प् ११.१४.१] इत्य् आदि-प्रश्नम् आरभ्य साधनस्योपक्रान्तत्वात् । यथा यथात्मा परिमृज्यतेऽसौ मत्-पुण्य-गाथा- श्रवणाभिधानैः । [भ्प् ११.१४.२६] इत्य् आदिना तस्यैवोपसंहृतत्वाच् च । विशेषस् तु तत्र बाध्यमानोऽपि मद्-भक्तो [भ्प् ११.१४.१८] इत्य् आदिकं धर्मः सत्य-दयोपेतः [भ्प् ११.१४.२२] इत्य्-आद्य्-अन्त-तदीयम् उक्त-प्रकरणं प्राय- साधन-महिम-परम् एव । तत्र बाध्यमानोऽपि इति पद्यं साध्य-भक्तौ जातायां बाध्यमानत्वायोगात् - दधति सकृन् मनस् त्वयि य आत्मनि नित्य-सुखे न पुनर् उपासते पुरुष-सार-हरावसथान् ॥ [भ्प् १०.८७.३५] इत्य् उक्तेः । विषयाविष्ट-चित्तानां विष्ण्व्-आवेशः सुदूरतः । वारुणी-दिग्-गतं वस्तु व्रजन्न् ऐन्द्रीं किम् आप्नुयात् ॥ इति विष्णु-पुराणाच् च तन्-महिम-परत्वेन गम्यते । अत्रैव तद् वक्ष्यते - कथं विना रोम-हर्षं द्रवता चेतसा विना । विनानन्दाश्रु-कलया शुध्येद् भक्त्या विनाशयः ॥ [भ्प् ११.१४.२३] इत्य् अनेन, मद्-भक्ति-युक्तो भुवनं पुनाति [भ्प् ११.१४.२४] इति कैमुत्य-वाक्येन च साध्य-भक्तेः संस्कार-हारित्वम् । ततो विषया एव बाध्यमाना भवन्तीति । अथ यथाग्निः सुसमृद्धार्चिः [भ्प् ११.१४.१९] इति पद्यं नामाभासादेः सर्व-पाप-क्षय-कारित्व-प्रसिद्धेस् तत्-परम् । अथ न साधयति मां योगः इत्य् एतत् सार्ध-पद्यं योगादीनां साधन-रूपाणां प्रतियोगित्वेन निर्दिष्टत्वात् श्रद्धा-सहायत्वेन विधानाच् च तत्-परम् । साध्यायां श्रद्धोल्लेखः पुनर्-उक्त इति । यद्यपि फल-भक्ति-द्वारैव तद्- वशीकारित्वं तस्यास् तथाप्य् अत्र साधक-रूपाया मुख्यत्वेन प्रातत्वात् तत्रैवोदाहृतम् । किं वा - (पगे ६६) अस्त्व् एवम् अङ्ग भगवान् भजतां मुकुन्दो मुक्तिं ददाति कर्हिचित् स्म न भक्ति-योगम् [भ्प् ५.६.१८] इति न्यायेन नावशः सन् प्रेमाणं ददातीति तस्या एव साक्षात् तद्-गुणकत्वं ज्ञेयम् । अथ धर्मः सत्य-दयोपेतः [भ्प् ११.१४.२१] इति पद्यं च धर्मादि- साधन-प्रतियोगित्वेन निर्देशात् । साध्य-भक्तेर् एवान्यत्रापि तत्- फलतयोदाहृतत्वाच् च तत्-परम् । यत् तु कथं विना [भ्प् ११.१४.२२] इत्य् आदिकं तच् च साधन-भक्ति-फलस्य शोधकत्वातिशय-प्रतिपादनेन तत्-परम् इति । तस्मात् साध्व् एव बाध्यमानोऽपि [भ्प् ११.१४.१७] इत्य् आदि-पद्यानि तत्-प्रसङ्गे दर्शितानि । ॥ ११.१४ ॥ श्री-भगवान् ॥ १४७ ॥
[147] tathā manaso'py agocara-phala-dāne śrī-dhruva-caritaṃ pramāṇaṃ parama- bhakti-saṃvalita-sva-loka-dānāt | tad-vaśīkāritvaṃ tūdāhṛtaṃ na sādhayati māṃ yogo [BhP 11.14.20] ity ādi | tathā tat-padyānte bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām [BhP 11.14.21] iti | atraiva vivecanīyam | yadyapy asya vākyasyaikādaśa-caturdaśādhyāya- prakaraṇe sādhya-sādhana-bhaktyor aviviktatayaiva mahima-nirūpaṇam iti sādhana-paratvaṃ durnirṇeyaṃ, tathāpi phala-bhakti-mahima-dvārāpi sādhana-mahima-paratvam eva yatredṛśam api phalaṃ bhavatīti | vadanti kṛṣṇa śreyāṃsi [BhP 11.14.1] ity ādi-praśnam ārabhya sādhanasyopakrāntatvāt | yathā yathātmā parimṛjyate'sau mat-puṇya-gāthā- śravaṇābhidhānaiḥ | [BhP 11.14.26] ity ādinā tasyaivopasaṃhṛtatvāc ca | viśeṣas tu tatra bādhyamāno'pi mad-bhakto [BhP 11.14.18] ity ādikaṃ dharmaḥ satya-dayopetaḥ [BhP 11.14.22] ity-ādy-anta-tadīyam ukta-prakaraṇaṃ prāya- sādhana-mahima-param eva | tatra bādhyamāno'pi iti padyaṃ sādhya-bhaktau jātāyāṃ bādhyamānatvāyogāt - dadhati sakṛn manas tvayi ya ātmani nitya-sukhe na punar upāsate puruṣa-sāra-harāvasathān || [BhP 10.87.35] ity ukteḥ | viṣayāviṣṭa-cittānāṃ viṣṇv-āveśaḥ sudūrataḥ | vāruṇī-dig-gataṃ vastu vrajann aindrīṃ kim āpnuyāt || iti viṣṇu-purāṇāc ca tan-mahima-paratvena gamyate | atraiva tad vakṣyate - kathaṃ vinā roma-harṣaṃ dravatā cetasā vinā | vinānandāśru-kalayā śudhyed bhaktyā vināśayaḥ || [BhP 11.14.23] ity anena, mad-bhakti-yukto bhuvanaṃ punāti [BhP 11.14.24] iti kaimutya-vākyena ca sādhya-bhakteḥ saṃskāra-hāritvam | tato viṣayā eva bādhyamānā bhavantīti | atha yathāgniḥ susamṛddhārciḥ [BhP 11.14.19] iti padyaṃ nāmābhāsādeḥ sarva-pāpa-kṣaya-kāritva-prasiddhes tat-param | atha na sādhayati māṃ yogaḥ ity etat sārdha-padyaṃ yogādīnāṃ sādhana-rūpāṇāṃ pratiyogitvena nirdiṣṭatvāt śraddhā-sahāyatvena vidhānāc ca tat-param | sādhyāyāṃ śraddhollekhaḥ punar-ukta iti | yadyapi phala-bhakti-dvāraiva tad- vaśīkāritvaṃ tasyās tathāpy atra sādhaka-rūpāyā mukhyatvena prātatvāt tatraivodāhṛtam | kiṃ vā - (page 66) astv evam aṅga bhagavān bhajatāṃ mukundo muktiṃ dadāti karhicit sma na bhakti-yogam [BhP 5.6.18] iti nyāyena nāvaśaḥ san premāṇaṃ dadātīti tasyā eva sākṣāt tad-guṇakatvaṃ jñeyam | atha dharmaḥ satya-dayopetaḥ [BhP 11.14.21] iti padyaṃ ca dharmādi- sādhana-pratiyogitvena nirdeśāt | sādhya-bhakter evānyatrāpi tat- phalatayodāhṛtatvāc ca tat-param | yat tu kathaṃ vinā [BhP 11.14.22] ity ādikaṃ tac ca sādhana-bhakti-phalasya śodhakatvātiśaya-pratipādanena tat-param iti | tasmāt sādhv eva bādhyamāno'pi [BhP 11.14.17] ity ādi-padyāni tat-prasaṅge darśitāni | || 11.14 || śrī-bhagavān || 147 ||
English translation
English witness · section(s) 135
Anuccheda 135
1 In this way its seen that knowledge in devotional service and the activities of devotional service, such as hearing and chanting the Lord's glories, are beyond the touch of the material modes of nature. In the same way residence in the Lord's temple is also beyond the modes. The Lord Himself confirms this in the following words (Srimad Bhagavatam 11.25.25): 2 "Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental, beyond the modes of nature." 3 In this verse the words "vanam vasah" mean "residence in the forest", "gramyah" means "residence among householders", and "tamasam" means "residence among sinful people". The word "dyuta-sadanam" (gambling house) is here given as an example of one among many kinds of sinful places. "Man-niketam" means "a place where they who are devoted to serving Me stay". The word "vasah" refers to all the different places here, beginning with the forest. This sentence is thus like the sentence "ayur ghrtam". 4 A forest, a place where there are many trees and almost no people, is primarily in the mode of goodness, although traces of passion and ignorance may be present. Because residence in a forest is originally manifested from the mode of goodness, and because by residing in a forest one becomes more strongly situated in the mode of goodness, it is right to say that the mode of goodness is prominent in the forest. The word "gramyah" is formed by adding a taddhita affix to the word "grama". The word "dyuta-sadanam" means "residence in a gambling house". The word "man-niketam" refers to any place where the Supreme Lord is glorified. Such a place becomes free from the touch of the modes of material nature just as an ordinary object becomes gold by contact with a sparsamani jewel. 5 If one has eyes spiritualised with devotion for the Lord he can see that a place where the Lord is glorified is beyond the modes of material nature. The scriptures explain: "When the demigods look at the devotees worshipping the Lord in the temple, they see a host of four-armed residents of Vaikuntha." The commentator explains: "This means that, because the Lord is personally present in His temple, the temple is beyond the touch of the three modes of material nature."
Bhakti · Sanskrit §148 · English §136
Source[१४८] तथास्तु तस्याः साक्षाद् भक्तेः पर-धर्मत्वादिकम् । भगवद्-अर्पण- सिद्ध-तद्-अनुगतिकस्य लौकिक-कर्मणोऽपि पर-धर्मम् उदाहरिष्यते यो यो मयि परे धर्मः [भ्प् ११.२९.२१] इत्य् आदौ । तथा पाप-घ्नत्वादिकं तस्याः श्रवणादिनापि भवतीत्य् उक्तं श्रुतोऽनुपठितो ध्यातः [भ्प् ११.२.३] इत्य् आदौ । पाद्मे माघ-माहात्म्ये देव-दूत-वाक्यं च - प्राहास्मान् यमुना-भ्राता सादरं हि पुनः पुनः । भवद्भिर् वैष्णवस् त्याज्यो विष्णुं चेद् भजते नरः ॥ वैष्णवो यद्-गृहे भुङ्क्ते येषां वैष्णव-सङ्गतिः । तेऽपि वः परिहार्याः स्युस् तत्-सङ्ग-हत-किल्बिषाः ॥ इति । बृहन्-नारदीये यज्ञमाल्य्-उपाख्यानान्ते - हरि-भक्ति-पराणां तु सङ्गिनां सङ्ग-मात्रतः । मुच्यते सर्व-पापेभ्यो महा-पातकवान् अपि ॥ [नार्प् १.३६.६१] इति । ततः सुतराम् एवेदम् आदिदेश - जिह्वा न वक्ति भगवद्-गुण-नामधेयं चेतश् च न स्मरति तच्-चरणारविन्दम् । कृष्णाय नो नमति यच्-छिर एकदापि तान् आनयध्वम् असतोऽकृत-विष्णु-कृत्यान् ॥ [भ्प् ६.३.२९] आस्तां तावत् तान् आनयध्वम् इत्य् आदिकेनैतत् पूर्व-द्वितीय-पद्येनोक्तानां मुकुन्द-पादारविन्द-विमुखानाम् आनयन-वार्ता । तथा ते देव-सिद्धः [भ्प् ६.३.२७] इत्य् आदिकेन तत् पूर्व-तृतीय-पद्येनोक्तानां देव-सिद्ध-परिगीत- पवित्र-गाथानां साधूनां समदृशां भगवत्-पराणां निकट-गमन- निषेध-वार्तापि । यद् यस्य जिह्वापि श्री-भगवतो गुणं च नामधेयं चैकदा जन्म-मध्ये यदा कदाचिद् अपि न वक्ति । जिह्वाया अभावे चेतश् च तच्-चरणारविन्दम् एकदापि न स्मरति । चेतसो विक्षिप्तत्वे शिरश् च कृष्णाय कृष्णं लक्षीकृत्य न नमतीति । (पगे ६७) शठेनापि नमस्कारं कुर्वतः शार्ङ्गधन्विने । शत-जन्मार्जितं पापं तत्-क्षणाद् एव नश्यति ॥ इति स्कान्दोक्त-महिमानं नमस्कारं न करोति तान् आनयध्वम् । तत्र हेतुर् असतः । असत्त्वे हेतुर् अकृत-विष्णु-कृत्यान् । यथा स्कान्दे रेवा-खण्डे श्री- ब्रह्मोक्तौ - स कर्ता सर्व-धर्माणां भक्तो यस् तव केशव । स कर्ता सर्व-पापानां यो न भक्तस् तवाच्युत ॥ पापं भवति धर्मोऽपि तवाभक्तैः कृतो हरे । निःशेष-धर्म-कर्ता वाप्य् अभक्तो नरके हरे । सदा तिष्ठति भक्तस् ते ब्रह्महापि विमुच्यते ॥ पाद्मे (?) च - मन्-निमित्तं कृतं पापम् अपि क्षेमाय कल्पते । माम् अनादृत्य धर्मोऽपि पापं स्यान् मत्-प्रभावतः ॥ युक्तं चैतत् श्रवणं कीर्तनं चास्य [भ्प् ७.११.१०] इत्य् आदिना । मुख- बाहूरु-पादेभ्यः [भ्प् ११.५.२] इत्य् आदिना । सर्व-विधि-निषेधाः स्युः इत्य् आदिना च परम-नित्यत्वादि-प्रतिपादनात् । एषां कीर्तनादीनां त्रयाणाम् अपि सुकराणाम् अभावे परेषां सुतराम् एवाभावो भवेद् इति सामान्येनैव विष्णु-कृत्य-रहितत्वम् उक्तम् । जिह्वादीनां करण-भूतानाम् अपि कर्तृत्वेन निर्देशः पुरुषानिच्छयापि यथा कथञ्चित् कीर्तनादिकम् आदत्ते । चरणारविन्दम् इति विशेषाङ्ग-निर्देशः श्री-यमस्य भक्ति-ख्यापक एव न तु तन्-मात्र-स्मरण-नियामकः । अत्राभक्तानाम् आनयनेन भक्तानाम् आनयनम् एव विधीयते । आनयनस्योत्सर्ग-सिद्धत्वात् वैवस्वतं संयमनं प्रजानाम् इति श्रुतेः । सकृन् मनः कृष्ण-पदारविन्दयोर् निवेशितं तद्-गुण-रागि यैर् इह । न ते यमं पाश-भृतश् च तद्-भटान् स्वप्नेऽपि पश्यन्ति हि चीर्ण-निष्कृताः ॥ [भ्प् ६.१.१९] इत्य् अत्र तद्-गुण-रागीति विशेषणं तु तेषां तद्-दृष्टि-पथ-गमन- सामर्थ्यस्यापि घातकं तादृश-तत्-स्मरणस्य प्रभाव-विशेषम् एव बोधयतीति ज्ञेयम् । यथैव नारसिंहे - अहम् अमर-गणार्चितेन धात्रा यम इति लोक-हिताहिते नियुक्तः । हरि-गुरु-विमुखान् प्रशास्मि मर्त्यान् हरि-चरण-प्रणतान् नमस्करोमि ॥ [नृसिंहप् ९.२] इति । तथैवामृत-सारोद्धारे स्कान्द-वचनम् - न ब्रह्मा न शिवाग्नीन्द्रा नाहं नान्ये दिवौकसः । शक्तास् तु निग्रहं कर्तुं वैष्णवानां महात्मनाम् ॥ इति ॥ ॥ ६.३ ॥ श्री-यमस् तद्-दूतान् ॥ १४८ ॥
[148] tathāstu tasyāḥ sākṣād bhakteḥ para-dharmatvādikam | bhagavad-arpaṇa- siddha-tad-anugatikasya laukika-karmaṇo'pi para-dharmam udāhariṣyate yo yo mayi pare dharmaḥ [BhP 11.29.21] ity ādau | tathā pāpa-ghnatvādikaṃ tasyāḥ śravaṇādināpi bhavatīty uktaṃ śruto'nupaṭhito dhyātaḥ [BhP 11.2.3] ity ādau | pādme māgha-māhātmye deva-dūta-vākyaṃ ca - prāhāsmān yamunā-bhrātā sādaraṃ hi punaḥ punaḥ | bhavadbhir vaiṣṇavas tyājyo viṣṇuṃ ced bhajate naraḥ || vaiṣṇavo yad-gṛhe bhuṅkte yeṣāṃ vaiṣṇava-saṅgatiḥ | te'pi vaḥ parihāryāḥ syus tat-saṅga-hata-kilbiṣāḥ || iti | bṛhan-nāradīye yajñamāly-upākhyānānte - hari-bhakti-parāṇāṃ tu saṅgināṃ saṅga-mātrataḥ | mucyate sarva-pāpebhyo mahā-pātakavān api || [NārP 1.36.61] iti | tataḥ sutarām evedam ādideśa - jihvā na vakti bhagavad-guṇa-nāmadheyaṃ cetaś ca na smarati tac-caraṇāravindam | kṛṣṇāya no namati yac-chira ekadāpi tān ānayadhvam asato'kṛta-viṣṇu-kṛtyān || [BhP 6.3.29] āstāṃ tāvat tān ānayadhvam ity ādikenaitat pūrva-dvitīya-padyenoktānāṃ mukunda-pādāravinda-vimukhānām ānayana-vārtā | tathā te deva-siddhaḥ [BhP 6.3.27] ity ādikena tat pūrva-tṛtīya-padyenoktānāṃ deva-siddha-parigīta- pavitra-gāthānāṃ sādhūnāṃ samadṛśāṃ bhagavat-parāṇāṃ nikaṭa-gamana- niṣedha-vārtāpi | yad yasya jihvāpi śrī-bhagavato guṇaṃ ca nāmadheyaṃ caikadā janma-madhye yadā kadācid api na vakti | jihvāyā abhāve cetaś ca tac-caraṇāravindam ekadāpi na smarati | cetaso vikṣiptatve śiraś ca kṛṣṇāya kṛṣṇaṃ lakṣīkṛtya na namatīti | (page 67) śaṭhenāpi namaskāraṃ kurvataḥ śārṅgadhanvine | śata-janmārjitaṃ pāpaṃ tat-kṣaṇād eva naśyati || iti skāndokta-mahimānaṃ namaskāraṃ na karoti tān ānayadhvam | tatra hetur asataḥ | asattve hetur akṛta-viṣṇu-kṛtyān | yathā skānde revā-khaṇḍe śrī- brahmoktau - sa kartā sarva-dharmāṇāṃ bhakto yas tava keśava | sa kartā sarva-pāpānāṃ yo na bhaktas tavācyuta || pāpaṃ bhavati dharmo'pi tavābhaktaiḥ kṛto hare | niḥśeṣa-dharma-kartā vāpy abhakto narake hare | sadā tiṣṭhati bhaktas te brahmahāpi vimucyate || pādme (?) ca - man-nimittaṃ kṛtaṃ pāpam api kṣemāya kalpate | mām anādṛtya dharmo'pi pāpaṃ syān mat-prabhāvataḥ || yuktaṃ caitat śravaṇaṃ kīrtanaṃ cāsya [BhP 7.11.10] ity ādinā | mukha- bāhūru-pādebhyaḥ [BhP 11.5.2] ity ādinā | sarva-vidhi-niṣedhāḥ syuḥ ity ādinā ca parama-nityatvādi-pratipādanāt | eṣāṃ kīrtanādīnāṃ trayāṇām api sukarāṇām abhāve pareṣāṃ sutarām evābhāvo bhaved iti sāmānyenaiva viṣṇu-kṛtya-rahitatvam uktam | jihvādīnāṃ karaṇa-bhūtānām api kartṛtvena nirdeśaḥ puruṣānicchayāpi yathā kathañcit kīrtanādikam ādatte | caraṇāravindam iti viśeṣāṅga-nirdeśaḥ śrī-yamasya bhakti-khyāpaka eva na tu tan-mātra-smaraṇa-niyāmakaḥ | atrābhaktānām ānayanena bhaktānām ānayanam eva vidhīyate | ānayanasyotsarga-siddhatvāt vaivasvataṃ saṃyamanaṃ prajānām iti śruteḥ | sakṛn manaḥ kṛṣṇa-padāravindayor niveśitaṃ tad-guṇa-rāgi yair iha | na te yamaṃ pāśa-bhṛtaś ca tad-bhaṭān svapne'pi paśyanti hi cīrṇa-niṣkṛtāḥ || [BhP 6.1.19] ity atra tad-guṇa-rāgīti viśeṣaṇaṃ tu teṣāṃ tad-dṛṣṭi-patha-gamana- sāmarthyasyāpi ghātakaṃ tādṛśa-tat-smaraṇasya prabhāva-viśeṣam eva bodhayatīti jñeyam | yathaiva nārasiṃhe - aham amara-gaṇārcitena dhātrā yama iti loka-hitāhite niyuktaḥ | hari-guru-vimukhān praśāsmi martyān hari-caraṇa-praṇatān namaskaromi || [NṛsiṃhaP 9.2] iti | tathaivāmṛta-sāroddhāre skānda-vacanam - na brahmā na śivāgnīndrā nāhaṃ nānye divaukasaḥ | śaktās tu nigrahaṃ kartuṃ vaiṣṇavānāṃ mahātmanām || iti || || 6.3 || śrī-yamas tad-dūtān || 148 ||
English translation
English witness · section(s) 136
Anuccheda 136
1 As different residences are situated in the different modes, so different activities are also situated in the different modes. The Supreme Personality of Godhead explains (Srimad Bhagavatam 11.25.26): 2 "A worker free of attachment is in the mode of goodness, a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to be transcendental to the modes of nature."*** 3 The meaning here is that a worker who does not take shelter of the Supreme Personality of Godhead remains under the spell of the three modes of material nature. His body and everything else are under the spell of the three modes.
Bhakti · Sanskrit §149 · English §137–138
Source[१४९] तथा सकृद्-भजनेनैव सर्वम् अप्य् आयुः सफलम् इत्य् उदाहृतम् एव श्री- शौनक-वाक्येन आयुर् हरति वै पुंसाम् उद्यन्न् अस्तं च यन्न् असौ [भ्प् २.३.१७] इत्य् आदि-ग्रन्थेन । एवं भक्त्य्-आभासेनाप्य् अजामिलादेः पापघ्नत्वं च दृश्यते । तथा सर्व-कर्मादि-विध्वंस-पूर्वक-परम-गति-प्राप्ताव् अपि स्वलायासेनैव भक्तेः कारणत्वं च श्रूयते । लघु-भागवते - वर्तमानं च यत् पापं यद् भूतं यद् भविष्यति । तत् सर्वं निर्दयत्य् आशु गोविन्दानल-कीर्तनात् ॥ इति । (पगे ६८) तथैव च तत्र यथा कथञ्चित् तद्-भक्ति-सम्बन्धस्य कारणत्वं दृश्यते । ब्रह्म-वैवर्ते - स समाराधितो देवो मुक्तिकृत् स्याद् यथा तथा । अनिच्छयापि हृतभुक् संस्पृष्टो दहति द्विज ॥ इति । स्कान्दे उमा-महेश्वर-संवादे - दीक्षा-मात्रेण कृष्णस्य नरा मोक्षं लभन्ति वै । किं पुनर् ये सदा भक्त्या पूजयन्त्य् अच्युतं नराः ॥ बृहन्-नारदीये- अकामाद् अपि ये विष्णोः सकृत् पूजां प्रकुर्वते । न तेषां भव-बन्धस् तु कदाचिद् अपि जायते ॥ [नार्प् ३६.५८] पाद्मे देव-द्युति-स्तुतौ - सकृद् उच्चारयेद् यस् तु नारायणम् अतन्द्रितः । शुद्धान्तःकरणो भूत्वा निर्वाणम् अधिगच्छति ॥ तथान्यत्र - सम्पर्काद् यदि वा मोहाद् यस् तु पूजयते हरिम् । सर्व-पाप-विनिर्मुक्तः प्रयाति परमं पदम् ॥ इतिहास-समुच्चये श्री-नारद-पुण्डरीक-संवादे - ये नृशंसा दुराचाराः पापाचार-रताः सदा । तेऽपि यान्ति परं धाम नारायण-पदाश्रयाः ॥ लिप्यन्ते न च पापेन वैष्णवा वीत-कल्मषाः । पुनन्ति सकलान् लोकान् सहस्रांशुर् इवोदितः ॥ जन्मान्तर-सहस्रेषु यस्य स्यान् मतिर् ईदृशी । दासोऽहं वासुदेवस्य सर्वान् लोकान् समुद्धरेत् ॥ स याति विष्णु-सालोक्यं पुरुषो नात्र संशयः । किं पुनस् तद्-गत-प्राणाः पुरुषाः संयतेन्द्रियाः ॥ अतएव - सकृद् एव प्रपन्नो यस् तवास्मीति च याचते । अभयं सर्वदा तस्मै ददाम्य् एतद् व्रतं हरेः ॥ इति च गरुड-पुराणे । तथा चाह - आपन्नः संसृतिं घोरां यन्-नाम विवशो गृणन् । ततः सद्यो विमुच्येत यद् बिभेति स्वयं भयम् ॥ [भ्प् १.१.१४] इति । स्पष्टम् ॥ १.१ ॥ श्री-शौनकः ॥ १४९ ॥
[149] tathā sakṛd-bhajanenaiva sarvam apy āyuḥ saphalam ity udāhṛtam eva śrī- śaunaka-vākyena āyur harati vai puṃsām udyann astaṃ ca yann asau [BhP 2.3.17] ity ādi-granthena | evaṃ bhakty-ābhāsenāpy ajāmilādeḥ pāpaghnatvaṃ ca dṛśyate | tathā sarva-karmādi-vidhvaṃsa-pūrvaka-parama-gati-prāptāv api svalāyāsenaiva bhakteḥ kāraṇatvaṃ ca śrūyate | laghu-bhāgavate - vartamānaṃ ca yat pāpaṃ yad bhūtaṃ yad bhaviṣyati | tat sarvaṃ nirdayaty āśu govindānala-kīrtanāt || iti | (page 68) tathaiva ca tatra yathā kathañcit tad-bhakti-sambandhasya kāraṇatvaṃ dṛśyate | brahma-vaivarte - sa samārādhito devo muktikṛt syād yathā tathā | anicchayāpi hṛtabhuk saṃspṛṣṭo dahati dvija || iti | skānde umā-maheśvara-saṃvāde - dīkṣā-mātreṇa kṛṣṇasya narā mokṣaṃ labhanti vai | kiṃ punar ye sadā bhaktyā pūjayanty acyutaṃ narāḥ || bṛhan-nāradīye- akāmād api ye viṣṇoḥ sakṛt pūjāṃ prakurvate | na teṣāṃ bhava-bandhas tu kadācid api jāyate || [NārP 36.58] pādme deva-dyuti-stutau - sakṛd uccārayed yas tu nārāyaṇam atandritaḥ | śuddhāntaḥkaraṇo bhūtvā nirvāṇam adhigacchati || tathānyatra - samparkād yadi vā mohād yas tu pūjayate harim | sarva-pāpa-vinirmuktaḥ prayāti paramaṃ padam || itihāsa-samuccaye śrī-nārada-puṇḍarīka-saṃvāde - ye nṛśaṃsā durācārāḥ pāpācāra-ratāḥ sadā | te'pi yānti paraṃ dhāma nārāyaṇa-padāśrayāḥ || lipyante na ca pāpena vaiṣṇavā vīta-kalmaṣāḥ | punanti sakalān lokān sahasrāṃśur ivoditaḥ || janmāntara-sahasreṣu yasya syān matir īdṛśī | dāso'haṃ vāsudevasya sarvān lokān samuddharet || sa yāti viṣṇu-sālokyaṃ puruṣo nātra saṃśayaḥ | kiṃ punas tad-gata-prāṇāḥ puruṣāḥ saṃyatendriyāḥ || ataeva - sakṛd eva prapanno yas tavāsmīti ca yācate | abhayaṃ sarvadā tasmai dadāmy etad vrataṃ hareḥ || iti ca garuḍa-purāṇe | tathā cāha - āpannaḥ saṃsṛtiṃ ghorāṃ yan-nāma vivaśo gṛṇan | tataḥ sadyo vimucyeta yad bibheti svayaṃ bhayam || [BhP 1.1.14] iti | spaṣṭam || 1.1 || śrī-śaunakaḥ || 149 ||
English translation
English witness · section(s) 137–138
Anuccheda 137
1 As different activities are situated in the different modes, so different kinds of faith in various activities are also situated in the different modes. The Supreme Personality of Godhead explains (Srimad Bhagavatam 11.25.27): 2 "Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental."*** 3 In this verse the word "adharma" means "irreligion". The remainder of this verse is like the previous verses. The verse quoted in this anuccheda was spoken by the Supreme Personality of Godhead.
Srila Jiva Gosvami's Sri Bhakti-sandarbha An Essay on Devotional Service Volume Four
Table of Contents The Glories of Devotional Service, Anuccheda 140 Page 2 The Love of the Lord and His devotees, Anucchedas 141-144 Page 3 Association with the Lord, Anucchedas 145-146 Page 6 The Stages of Devotional Service, Anuccheda 147 Page 6 Yamaraja Does not approach the Devotees, Anuccheda 148 Page 9 Devotional Service Brings Liberation, Anucchedas 149-152 Page 12 Offenses to the Holy Name and Devotional Service, Anuccheda 153 Page 16 The Devotees are Kind, Anuccheda 154` Page 20 The Lord Protects the devotees,, Anucchedas 155-156 Page 20 Obstacles and Offenses, Anucchedas 157-160 Page 21 The Moment of Death, Anucchedas 161-162 Page 23 The Benefits of Devotional Service, Anucchedas 163-165 Page 24 Freedom from Material Desires, Anucchedas 166-168 Page 27 Devotional Service is the Essential Teachings of the Scriptures, Anuccheda 169 Page 29 Devotional Service is the Best Spiritual Path, Anucchedas 170-172 Page 30
Anuccheda 138 1 That devotional service is above the three modes of material nature is also confirmed by the following words (Srimad Bhagavatam 3.2.24): "After hearing the discourses between the Yamadutas and the Visnudutas, Ajamila could understand the religious principles that act under the three modes of material nature. These principles are mentioned in the three Vedas. He could also understand the transcendental religious principles, which are above the modes of material nature and which concern the relationship between the living being and the Supreme Personality of Godhead."* 2 Srila Sridhara Svami comments: "In this verse the word 'suddham' means 'beyond the three modes of material nature' and 'traivedyam' means 'the religious principles described in the three Vedas'. These religious principles are described as being 'gunasrayam', or 'within the realm of the three modes of material nature.'" 3 The Vedas described here are the karma kanda portion of the Vedas. This portion of the Vedas is described by the following words of Sri Bhagavad-gita (9.21): "When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three Vedas achieve only repeated birth and death."* The verse quoted in the beginning of this anuccheda was spoken by Srila Sukadeva Gosvami.
Bhakti · Sanskrit §150 · English §139–140
Source[१५०] तथा - न हि भगवन्न् अघटितम् इदं त्वद्-दर्शनान् नृणाम् अखिल-पाप-क्षयः । यन्-नाम सकृच् छ्रवणात् पुक्कशोऽपि विमुच्यते संसारात् ॥ [भ्प् ६.१६.४४] स्पष्टम् ॥ ६.१६ ॥ चित्रकेतुः श्री-सङ्कर्षणम् ॥ १५० ॥
[150] tathā - na hi bhagavann aghaṭitam idaṃ tvad-darśanān nṛṇām akhila-pāpa-kṣayaḥ | yan-nāma sakṛc chravaṇāt pukkaśo'pi vimucyate saṃsārāt || [BhP 6.16.44] spaṣṭam || 6.16 || citraketuḥ śrī-saṅkarṣaṇam || 150 ||
English translation
English witness · section(s) 139–140
Anuccheda 139
1 That devotional service is the Lord's potency and that it is self-manifest is confirmed by the following words (Srimad Bhagavatam 5.14.45): 2 "Even though in the body of a deer, Maharaja Bharata did not forget the Supreme Personality of Godhead. Therefore when he was giving up the body of a deer, he loudly uttered the following prayer: The Supreme Personality of Godhead is sacrifice personified. He gives the results of ritualistic activity. He is the protector of religious systems, the personification of mystic yoga, the source of all knowledge, the controller of the entire creation, and the Supersoul in every living entity. He is beautiful and attractive. I am quitting this body offering obeisances unto Him and hoping, that I may perpetually engage in His transcendental loving service." Uttering this, Maharaja Bharata left his body."* 3 The word "yah" here refers to Bharata, the son of Lord Rsabhadeva. Even though he was in the body of a deer, at the time of death he was able to speak this prayer. Although it is not ordinarily possible for a deer to speak in this way, because devotional service is self-manifest, the service of glorifying the Lord appeared to Bharata in this way. The same thing happened to the elephant Gajendra.
Anuccheda 140
1 That devotional service brings great happiness to they who directly engage in it is explained in the following words (Srimad Bhagavatam 1.2.22): "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."* 2 That devotional service brings great happiness even to they who do not directly engage in it is explained in the following words (Srimad Bhagavatam 1.2.22): "We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result 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 Lord Himself describes the happiness of devotional service in these words (Srimad Bhagavatam 9.4.67): "My devotees who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation (salokya, sarupya, samipya and sarsti), although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?"* 4 This statement,, that the devotees are not interested in perishable material happinesses, proves that devotional service is above the modes of material nature. This verse says that the devotees are not interested even in the four kinds of liberation, which begin with salokya-mukti, so how can they be interested in perishable material happinesses, which will certainly be destroyed in the course of time? This verse was spoken by Lord Visnu to Durvasa Muni.
Bhakti · Sanskrit §151 · English §141
Source[१५१] अतएवोक्तं श्री-विष्णु-धर्मोत्तरे - जीवितं विष्णु-भक्तस्य वरं पञ्च दिनानि वै । न तु कल्प-सहस्राणि भक्ति-हीनस्य केशवे ॥ इति । अत्र यत् तृतीये गर्भ-स्थस्य जीवस्य स्तुतिः श्रूयते । तस्यैव संसारोऽपि वर्ण्यते । तत्रोच्यते जात्य्-एकत्वेनैक-वर्णनम् इति । वस्तुतस् तु कश्चिद् एव जीवो भाग्यवान् भगवन्तं स्तौति । स च (पगे ६९) निस्तरत्य् अपि । न तु सर्वस्यापि भगवज्-ज्ञानं भवति । तथा च नैरुक्ताः पठन्ति नवमे सर्वाङ्ग- सम्पूर्णो भवतीति पठित्वामृतश् चाहं पुनर् जातो जातश् चाहं पुनर् मृतः इत्य् आदि-तद्-भावना-पाठान्तरं - अवाङ्-मुखः पीड्यमानो जन्तुभिश् च समन्वितः । साङ्ख्य-योगं समभ्यसेत् पुरुषं वा पञ्चविंशकम् ॥ ततश् च दशमे मासि प्रजायते इत्य् आदि । अत्र पुरुषं वेति वाशब्दात् कस्यचिद् एव भगवज्-ज्ञानम् इति गम्यते । सर्वाव् अप्य् अवस्थासु भक्तेः समर्थत्वं च वर्णितम् । भेदेऽप्य् एकवद्-वर्णनम् अन्यत्रापि दृश्यते । तृतीये यथा पाद-कल्प-सृष्टि-कथनेऽपि श्री-सनकादीनां सृष्टिः कथ्यत इति । टीकायां च - ब्रह्म-कृत-सृष्टि-मात्र-कथन- साम्येनैकीकृत्योर् इयम् इति योजितं श्री-वराहावतारवच् च । तत्र प्रथम- मन्वन्तरस्यादौ पृथिवी-मज्जने ब्रह्म-नासिकातोऽवतीर्णः श्री-वराहस् ताम् उद्धरन् हिरण्याक्षेण संग्रामं कृतवान् इति वर्ण्यते । हिरण्याक्षश् च षष्ठ-मन्वन्तरावसान-जात-प्राचेतस-दक्ष-कन्याया दितेर् जातः । तस्मात् तथा वर्णनं तद्-अवतार-मात्रत्व-पृथिवी-मज्जन-मात्रत्वैक्य- विवक्षयैव घटते तद्वद् अत्रापीति । कश्चिद् एवान्यो जीवः स्तौत्य् अन्यः संसरतीत्य् एव मन्तव्यम् । अत्र पूर्ववत् परम-गति-प्राप्तौ भक्तेः परम्पराकारणत्वं च दृश्यते । बृहन्- नारदीये ध्वजारोपण-माहात्म्ये - यतीनां विष्णु-भक्तानां परिचर्या-परायणाः । ते दूताः सहसा यान्ति पापिनोऽपि परां गतिम् ॥ [नारदप् १.२०.७३] श्री-विष्णु-धर्मे - कलानां शतम् आगामि समतीतं तथा शतम् । कारयन् भगवद्-धाम नयत्य् अच्युत-लोकताम् ॥ ये भविष्यन्ति येऽतीता आकल्पात् पुरुषाः कुले । तांस् तारयति संस्थाप्य देवस्य प्रतिमां हरेः ॥ दूतान् प्रति यमाज्ञा चेयम् - येनार्चा भगवद्-भक्त्या वासुदेवस्य कारिता । नवायुतं तत्-कुलजं भवतां शासनातिगम् ॥ इति । यथाह - त्रिः-सप्तभिः पिता पूतः पितृभिः सह तेऽनघ । यत् साधोऽस्य कुले जातो भवान् वै कुल-पावनः ॥ [भ्प् ७.१०.१८] त्रिः-सप्तभिः प्राचीन-कल्पागत-तदीय-पूर्व-जन्म-सम्बन्धिभिः पितृभिः सह अस्मिन् जन्मनि हिरण्यकशिपु-मरीचि-ब्रह्माण एव तत्-पितर इति ॥ ॥ ७.१० ॥ श्री-नृसिंहः प्रह्लादम् ॥ १५१ ॥
[151] ataevoktaṃ śrī-viṣṇu-dharmottare - jīvitaṃ viṣṇu-bhaktasya varaṃ pañca dināni vai | na tu kalpa-sahasrāṇi bhakti-hīnasya keśave || iti | atra yat tṛtīye garbha-sthasya jīvasya stutiḥ śrūyate | tasyaiva saṃsāro'pi varṇyate | tatrocyate jāty-ekatvenaika-varṇanam iti | vastutas tu kaścid eva jīvo bhāgyavān bhagavantaṃ stauti | sa ca (page 69) nistaraty api | na tu sarvasyāpi bhagavaj-jñānaṃ bhavati | tathā ca nairuktāḥ paṭhanti navame sarvāṅga- sampūrṇo bhavatīti paṭhitvāmṛtaś cāhaṃ punar jāto jātaś cāhaṃ punar mṛtaḥ ity ādi-tad-bhāvanā-pāṭhāntaraṃ - avāṅ-mukhaḥ pīḍyamāno jantubhiś ca samanvitaḥ | sāṅkhya-yogaṃ samabhyaset puruṣaṃ vā pañcaviṃśakam || tataś ca daśame māsi prajāyate ity ādi | atra puruṣaṃ veti vāśabdāt kasyacid eva bhagavaj-jñānam iti gamyate | sarvāv apy avasthāsu bhakteḥ samarthatvaṃ ca varṇitam | bhede'py ekavad-varṇanam anyatrāpi dṛśyate | tṛtīye yathā pāda-kalpa-sṛṣṭi-kathane'pi śrī-sanakādīnāṃ sṛṣṭiḥ kathyata iti | ṭīkāyāṃ ca - brahma-kṛta-sṛṣṭi-mātra-kathana- sāmyenaikīkṛtyor iyam iti yojitaṃ śrī-varāhāvatāravac ca | tatra prathama- manvantarasyādau pṛthivī-majjane brahma-nāsikāto'vatīrṇaḥ śrī-varāhas tām uddharan hiraṇyākṣeṇa saṃgrāmaṃ kṛtavān iti varṇyate | hiraṇyākṣaś ca ṣaṣṭha-manvantarāvasāna-jāta-prācetasa-dakṣa-kanyāyā diter jātaḥ | tasmāt tathā varṇanaṃ tad-avatāra-mātratva-pṛthivī-majjana-mātratvaikya- vivakṣayaiva ghaṭate tadvad atrāpīti | kaścid evānyo jīvaḥ stauty anyaḥ saṃsaratīty eva mantavyam | atra pūrvavat parama-gati-prāptau bhakteḥ paramparākāraṇatvaṃ ca dṛśyate | bṛhan- nāradīye dhvajāropaṇa-māhātmye - yatīnāṃ viṣṇu-bhaktānāṃ paricaryā-parāyaṇāḥ | te dūtāḥ sahasā yānti pāpino'pi parāṃ gatim || [NāradaP 1.20.73] śrī-viṣṇu-dharme - kalānāṃ śatam āgāmi samatītaṃ tathā śatam | kārayan bhagavad-dhāma nayaty acyuta-lokatām || ye bhaviṣyanti ye'tītā ākalpāt puruṣāḥ kule | tāṃs tārayati saṃsthāpya devasya pratimāṃ hareḥ || dūtān prati yamājñā ceyam - yenārcā bhagavad-bhaktyā vāsudevasya kāritā | navāyutaṃ tat-kulajaṃ bhavatāṃ śāsanātigam || iti | yathāha - triḥ-saptabhiḥ pitā pūtaḥ pitṛbhiḥ saha te'nagha | yat sādho'sya kule jāto bhavān vai kula-pāvanaḥ || [BhP 7.10.18] triḥ-saptabhiḥ prācīna-kalpāgata-tadīya-pūrva-janma-sambandhibhiḥ pitṛbhiḥ saha asmin janmani hiraṇyakaśipu-marīci-brahmāṇa eva tat-pitara iti || || 7.10 || śrī-nṛsiṃhaḥ prahlādam || 151 ||
English translation
English witness · section(s) 141
Anuccheda 141
1 That devotional service makes on fall in love with the Supreme Personality of Godhead is described in these words (Srimad Bhagavatam 7.7.33): "By these activities (as mentioned above) one is able to cut down the influence of the enemies, namely, lust, anger, greed, illusion, madness, and jealousy, and when thus situated, one can render service to the Lord. In this way one surely attains the platform of loving service to the Supreme Personality of Godhead."* 2 The exalted nature of the devotees' love is described in these words (Srimad Bhagavatam 5.6.18): "My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pandava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord's favour attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him."* 3 Someone may worry, "No one will ever attain real love for the Lord." To answer this worry, this verse says, "The Supreme Personality of Godhead sometimes gives love for Him, love that is called bhakti-yoga". Here the word "karhicit" means "sometimes". The Amara-kosa dictionary explains, "The affixes cit and cana are employed to limit the scope of the preceding word." 4 Finally, after the devotee endeavours for a long time, the Lord gives pure love for Him. This is explained in the following words (Srimad Bhagavatam 5.19.27): "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 of Godhead's special mercy."* 5 That one can please the Supreme Personality of Godhead only by loving and serving Him is explained in these words (Srimad Bhagavatam 7.7.51): "My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brahmanas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show."* 6 That one can please the Supreme Personality of Godhead only by loving devotional service is again confirmed by the following words (Srimad Bhagavatam 7.9.9.): "Prahlada Maharaja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, lustre, influence physical strength, diligence, intelligence, and mystic power, but I think that even by 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."* 7 In this verse the word "abhijana" means "birth in an aristocratic family", "buddhi" means "intelligence", and "yoga" means "astanga-yoga". This verse is spoken by Prahlada Maharaja to Lord Nrsimhadeva.
Bhakti · Sanskrit §152 · English §142
Source[१५२] तथा भक्त्य्-आभासस्यापि सर्व-पाप-क्षय-पूर्वक-श्री-विष्णु-पद- प्रापकत्वं यथा बृहन्-नारदीये कोकिल-मानिनोर् मदिरोन्मत्तयोर् धृत- चीर-खण्ड-दण्डयोर् जीर्ण-भगवन्-मन्दिरे नृत्यतोर् ध्वजारोपण-फल- प्राप्त्या तादृशत्वं जातम् । तथा व्याघतस्य पक्षिणः कुक्कुर-मुख- गतस्य तत्-पलायन-वृत्त्या भगवन्-मन्दिर-परिक्रमण-फल-प्राप्त्या तादृशत्व-प्राप्तिर् इति । क्वचित् तत्र महा-भक्ति-प्राप्तिश् च । यथा बृहन्- नारदीय-पुराण श्री-प्रह्लादस्य । तस्य प्राग्-जन्मनि वेश्यया सह विवादेन श्री-नृसिंह-चतुर्दश्यां दैवाद् उपवासः सम्पन्नो जागरणं चेति । तथा चाह - यस्यावतार-गुण-कर्म-विडम्बनानि नामानि येऽसु-विगमे विवशा गृणन्ति । तेऽनैक-जन्म-शमलं सहसैव हित्वा संयान्त्य् अपावृतामृतं तम् अजं प्रपद्ये ॥ [भ्प् ३.९.१५] (पगे ७०) असुवगमेऽपीति तदानीन्तन-नाम-मात्रत्वम् अशुद्ध-वर्णत्वं च व्यञ्जितम् । विवशा इति तद्-इच्छां विनापि केनचित् कारणान्तरेणापीत्य् अर्थः । वशकान्तौ इत्य् अमरः । तादृश-शक्तित्वे हेतुम् आहावतारेति । अवतारादि- सदृशानि तत् तुल्य-शक्तीनीत्य् अर्थः । कर्म-विडम्बनानि तद्-विषय- प्रयुक्तानि गिरिधरेत्य् आदीनि तान्य् अपि । किम् उत साक्षात् तन्-नामानि कृष्ण- गोविन्देत्य्-आदीनीत्य् अर्थः । ॥ ३.९ ॥ ब्रह्मा श्री-गर्भोदक-शायिनम् ॥ १५२ ॥
[152] tathā bhakty-ābhāsasyāpi sarva-pāpa-kṣaya-pūrvaka-śrī-viṣṇu-pada- prāpakatvaṃ yathā bṛhan-nāradīye kokila-māninor madironmattayor dhṛta- cīra-khaṇḍa-daṇḍayor jīrṇa-bhagavan-mandire nṛtyator dhvajāropaṇa-phala- prāptyā tādṛśatvaṃ jātam | tathā vyāghatasya pakṣiṇaḥ kukkura-mukha- gatasya tat-palāyana-vṛttyā bhagavan-mandira-parikramaṇa-phala-prāptyā tādṛśatva-prāptir iti | kvacit tatra mahā-bhakti-prāptiś ca | yathā bṛhan- nāradīya-purāṇa śrī-prahlādasya | tasya prāg-janmani veśyayā saha vivādena śrī-nṛsiṃha-caturdaśyāṃ daivād upavāsaḥ sampanno jāgaraṇaṃ ceti | tathā cāha - yasyāvatāra-guṇa-karma-viḍambanāni nāmāni ye'su-vigame vivaśā gṛṇanti | te'naika-janma-śamalaṃ sahasaiva hitvā saṃyānty apāvṛtāmṛtaṃ tam ajaṃ prapadye || [BhP 3.9.15] (page 70) asuvagame'pīti tadānīntana-nāma-mātratvam aśuddha-varṇatvaṃ ca vyañjitam | vivaśā iti tad-icchāṃ vināpi kenacit kāraṇāntareṇāpīty arthaḥ | vaśakāntau ity amaraḥ | tādṛśa-śaktitve hetum āhāvatāreti | avatārādi- sadṛśāni tat tulya-śaktīnīty arthaḥ | karma-viḍambanāni tad-viṣaya- prayuktāni giridharety ādīni tāny api | kim uta sākṣāt tan-nāmāni kṛṣṇa- govindety-ādīnīty arthaḥ | || 3.9 || brahmā śrī-garbhodaka-śāyinam || 152 ||
English translation
English witness · section(s) 142
Anuccheda 142
1 Here someone may ask: "If the Supreme Personality of Godhead already possesses all happiness, then how is it possible for Him to find more happiness in the devotees' service? He already has all happiness. The idea that he can obtain more happiness contradicts the idea that He eternally has all happiness already." Here the answer is given: The Vedic literatures certainly support the idea that He finds more happiness in the devotees' service. Here the explanation is given. The all-blissful Supreme Personality of Godhead has a potency, called hladini-sakti, that manifests His transcendental bliss. He places this potency among His devotes and when they service Him it is this potency that pleases Him. In this way the Supreme Personality of Godhead, who already has all pleasure, is pleased by devotional service. This is confirmed by the following words (Srimad Bhagavatam 5.15.13): 2 "When the Supreme Lord is pleased by a person's actions, automatically all the demigods, human beings, animals, birds, bees, creepers, trees, grass and all other living entities, beginning with Lord Brahma are pleased. The Supreme Personality of Godhead is the Supersoul of everyone, and He is by nature fully pleased. Nonetheless, He came to the arena of Maharaja Gaya and said, 'I am full pleased'."* 3 In this verse the word "visva-jivah" means "He who gives life to all living beings." The compound word beginning with "deva" is in the singular because it is a dvandva-samasa. The word "pritih" means "happiness". This verse was spoken by Srila Sukadeva Gosvami.