Bhakti · Sanskrit §208 · English §201–202
Source[२०८] तत्र श्रवण-गुरु-संसर्गेणैव शास्त्रीय-विज्ञानोत्पत्तिः स्यात् नान्यथेत्य् आह आचार्योऽरणिर् आद्यः स्याद् अन्ते-वास्य् उत्तरारणिः । तत्-सन्धानं प्रवचनं विद्या-सन्धिः सुखावहः ॥ [भ्प् ११.१०.१२] (पगे १०७) आद्योऽधरः । तत्-सन्धानं तयोर् मध्यमं मन्थन-काष्ठं प्रवचनम् उपदेशः । विद्या शास्त्रोक्त-ज्ञानं तु सन्धौ भवोऽग्निर् इव । तथा च श्रुतिः - आचार्यः पूर्व-रूपम् इत्य् आदि । अतएव तद्-विज्ञानार्थं स गुरुम् एवाभिगच्छेद् [मुण्डु १.१.१२] इति, आचार्यवान् पुरुषो वेद [छाउ ६.१४.२] इति, नैषा तर्केण मतिर् अपनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठा [कठु १.२.९] इति । ॥ ११.१० ॥ श्री-भगवान् ॥ २०८ ॥
[208] tatra śravaṇa-guru-saṃsargeṇaiva śāstrīya-vijñānotpattiḥ syāt nānyathety āha ācāryo'raṇir ādyaḥ syād ante-vāsy uttarāraṇiḥ | tat-sandhānaṃ pravacanaṃ vidyā-sandhiḥ sukhāvahaḥ || [BhP 11.10.12] (page 107) ādyo'dharaḥ | tat-sandhānaṃ tayor madhyamaṃ manthana-kāṣṭhaṃ pravacanam upadeśaḥ | vidyā śāstrokta-jñānaṃ tu sandhau bhavo'gnir iva | tathā ca śrutiḥ - ācāryaḥ pūrva-rūpam ity ādi | ataeva tad-vijñānārthaṃ sa gurum evābhigacched [MuṇḍU 1.1.12] iti, ācāryavān puruṣo veda [ChāU 6.14.2] iti, naiṣā tarkeṇa matir apaneyā proktānyenaiva sujñānāya preṣṭhā [KaṭhU 1.2.9] iti | || 11.10 || śrī-bhagavān || 208 ||
English translation
English witness · section(s) 201–202
Anuccheda 201
1 One who purely loves the Lord in one of the rasas, such as servitorship or friendship, is the best of devotees. The Supreme Personality of Godhead describes him in the following words (Srimad Bhagavatam 11.11.33): 2 "My devotees may or may not know exactly what I am, who I am, and how I exist, but if they worship Me with unalloyed love, then I consider them to be the best of devotees."*** 3 Here the word yavan means "without considering time, place, or any other limiting condition", "yas ca" means "the soul of all", and "yadrsah" means "whose form is eternal and full of knowledge and bliss". Such devotees "may or may not know exactly what I am, who I am, and how I exist, but still they worship Me with unalloyed love." This means that, situated in one of the rasas, which begin with servitorship, the devotee loves the Lord as the son of the king of Vraja, or as one of His other forms. In this condition the devotee loves the Lord alone and does not give his love to any other subject. Here the Lord says, "I consider them to be the best of devotees." These devotees are also described in the following prayer spoken by the Yogesvaras in the Fourth Canto (Srimad Bhagavatam 4.7.38): 4 "Dear Lord, persons who see You as non-different from themselves, knowing that You are the Supersoul of all living entities, are certainly very, very dear to You. You are very favourable toward those who engage in devotional service, accepting You as the Lord and themselves as the servants by Your mercy, You are always inclined in their favour."* 5 The Lord Himself gives the following explanation in Sri Bhagavad-gita (7.2 and 7.4-7): "I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know."* 6 "Earth, water, fire, air, ether, mind, intelligence and false ego: all together these eight constitute My separated material energies.* 7 "Besides these, O mighty-armed Arjuna, there is another superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior energy.* 8 "All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.* 9 "O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me as pearls are strung on a thread."* 10 In these verses the Supreme Personality of Godhead describes His potencies named pradhana (matter) and jiva (the individual spirit souls), how the world is created of these two potencies, how the material universe, because it is His potency, is in one sense not different from Him, and how He is the Supreme and the shelter of all. Then He teaches the truth about Himself and the true nature of the individual spirit souls. One who understands these truths become wise. Then the Lord says that one who desires His glories is very dear to Him, more dear than the philosophers, the other devotees, or any other persons. The Lord's description of this is given in the following words (Sri Bhagavad-gita 7.16-18): 11 "O best among the Bharatas, four kinds of pious men begin to render devotional service unto Me; the distressed, the desirer for wealth, the inquisitive, and he who is searching for knowledge of the Absolute.* 12 "Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.* 13 "All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal."* 14 Now Srimad Bhagavatam 4-7-38 (quoted in Text 4) will be explained. Here the phrase "tvayi visvatmani atamno ikset" means "They see all living entities as not different from You for they are Your potencies". "Na prthak" means "they do not see the living entities as independent of You". "Amutas te preyan nasti" means "No one is more dear to You than such a person". "Vatsala" means, "O Lord who loves Your servants". Then they say, "You are very favourable (anugrhana) toward those who engage in undeviating (ananya) devotional service (vrtti), accepting You as the Lord and themselves as the servants (bhrtyesa)". In this way the wise devotees are glorified. 15 Now the verse (Srimad Bhagavatam 11.11.33) quoted in the beginning of this anuccheda will be explained. Here the acceptance and rejection of knowledge and ignorance is explained. Here also the previous description of saintly person is superseded and the devotees are described as superior. In this way the superiority of devotional service is established. 16 The words 'te me matah" mean "that is My final opinion". That is the meaning, even though it is not expressed in exactly that way. In the pronouns "ye" and "te" the singular number is intended. The plural number used to show respect. How much more then should respect be shown to the devotees filled with ecstatic love for the Lord? That is the meaning. Devotional service in ecstatic love (prema) will be described later in the description of spontaneous (raganuga) devotional service.
Anuccheda 202
1 In the previous portion of this book the different kinds of devotees were described. In this present portion the different levels of devotional service will be described. First the devotees and the fruitive workers will be contrasted. 2 In the Skanda Purana, Markandeya Muni tells King Bhagiratha: "They who live only for religion, who indulge in sex only to beget children, and who cook only to give happiness to the brahmanas, are known as Vaisnavas." 3 The word "Vaisnava" is thus defined as one who acts in this way and that only to carry out the orders of Lord Visnu. The word "Vaisnava" is also defined in the following words of Sri Visnu Purana: 4 "Please know that a Vaisnava is a person who does not abandon the duties of his varna, who is equal to all, who is a friend even to his enemies, who never steals anything or harms anyone, and who is peaceful at heart." 5 In the Padma Purana, Patala-khanda, Vaisakha-mahatmya, the word "Vaisnava" is defined in the following way: "Please know that a Vaisnava is one who lives only for the sake of religion, who performs religious duties only to please Lord Hari, and whose days and nights are used only to perform pious deeds." 6 The relationship between the Vaisnavas and the devotees of Lord Siva is expressed in the following words of Sri Narada Purana: "They who are equally respectful to both the great controller Lord Siva and the all-pervading Supersoul Lord Visnu are the best of devotees." 7 In this way it is seen that great devotees of the Lord are present even among the devotees of Lord Siva. However, it is an offense to consider Lord Siva to be equal to Lord Visnu, as confirmed by the following words of the Vaisnava Tantra: "A person who considers demigods like Brahma and Siva to be on an equal level with Narayana is to be considered an offender and an atheist."* 8 Thus the devotees are situated on many different levels of advancement. Among them there are different levels of power, different levels of mercy, different levels of the desire to engage in devotional service, and, as they associate with devotees, different speeds, quickly or slowly, at which they attain pure devotional service. In the same way, as one associates with jnanis, one attains jnana. 9 Devotional service free from all material attachments is the goal of life, and it is attained by the Lord's mercy in the association of His devotees. Now we will examine the different features of devotional service. 10 First one associates with devotees. From that association faith develops. From faith one becomes attracted to hear the Vaisnava philosophy passed down through the guru-parampara. Then one develops the beginnings of love for the Supreme Personality of Godhead. Then one becomes attracted to the path of devotional service. 11 Then one desires to make spiritual advancement. Taking shelter of one (diksa) or many (siksa) spiritual masters one hears the philosophy of devotional service. In this way one understands the truth from beginning to end. 12 Free from all false conceptions of the Lord, the devotee then proceeds to meditate on the Lord. He meditates on the Lord as present everywhere. In this way the Lord is manifest to him everywhere. Then the devotee develops firm faith. 13 Then one becomes attracted to a particular form of the Lord and one fixes one's meditation on this form alone. Then one's faith is very splendidly manifested. 14 Then one comes to the conclusion that one of the Supreme Lord's forms is greater than the others. They are not all equally great. Still, because of ignorance of that best form, one may place his faith in another of the Lord's forms. The path of devotional service is described in that way. 15 When one meditates on the Lord to understand Him that is a specific part of the path of devotional service, a part characterised by meditation on the Lord. That is the path of they who consider knowledge most important. The path of they who consider love for the Lord most important is a different part. In that path one associates with the Lord's devotees, hears about the Lord's pastimes and in this way develops attraction, love and faith in the Lord. Thus this path begins with hearing about the Lord. 16 This path is described in the following words (Srimad Bhagavatam 1.2.16): "O twice-born sages, by serving those devotees who are completely freed from vice, great service is done. By such service one gains affinity for hearing the messages of Vasudeva."* 17 It is also described in these words (Srimad-Bhagavatam 3.25.25): "In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin."* 18 The path of they who consider love for the Lord most important, and who yearn to serve the Lord with love, is the best path. The path of they who consider knowledge most important is not the best path. Sri Prahlada explains this in the following words (Srimad Bhagavatam 7.8.49-50): 19 "Neither the three modes of material nature (sattva-guna, rajo-guna and tamo-guna), nor the predominating deities controlling these three modes, nor the five gross elements, nor the mind, nor the demigods nor the human beings can understand Your Lordship, for they are all subjected to birth and annihilation. Considering this, the spiritual advanced have taken to devotional service. Such wise men hardly bother with Vedic study. Instead,, they engage themselves in practical devotional service.* 20 "Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You, offering prayers, dedicating all the results of activities, worshipping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories, who can achieve that which is meant for the paramahamsas?"* 21 Here the word "karma" means :devotional service", and "karma-smrtih" means "meditation on the Lord's pastimes". In the way devotional service to the Lord's feet (caranayoh) is manifested in all circumstances. The siksa-guru (teacher-guru), who teaches about these two things (devotional service and meditation on the Lord's pastimes) may later also become one's sravana-guru (initiating spiritual master). One may accept as many siksa-gurus as one likes, but one may accept only one mantra-guru (initiating guru). This will be proved later in this book. 22 That one should become attracted to a particular form of the Lord is confirmed by the following evidence (Srimad Bhagavatam 11.3.48): "Having obtained the mercy of his spiritual master, who reveals to the disciple the injunctions of Vedic scriptures, the devotee should worship the Supreme Personality of Godhead in the particular personal form of the Lord the devotee finds most attractive."*** 23 This is also confirmed by the statements of Sri Avirhotra and other authorities. That one may be attracted to a particular aspect of the path of devotional service is confirmed by the following statement of the Supreme Lord Himself (Srimad Bhagavatam 11.27.7): "One should carefully worship Me by selecting one of the three methods by which I receive sacrifice: Vedic, tantric or mixed."*** 24 The sravana-guru (initiating spiritual master) is described in the following words (Srimad Bhagavatam 11.3.21): "Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona-fide guru is that he has realised the conclusion of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters."*** 25 Here the word "sabde brahmani" means "in the Vedas", "pare brahmani" means in the manifestation of the form of the Supreme Personality of Godhead", and "nisnatam" means "by directly seeing the Supreme Personality of Godhead, who is invisible to the material senses, he has attained faith". 26 Sri Narada also explains at the end of King Puranjana's story (Srimad Bhagavatam 4.29.51): "One who is engaged in devotional service has not the least fear in material existence. This is because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One who knows this secret is actually educated, and one thus educated can become the spiritual master of the world. One who is an actually bona fide spiritual master, representative of Krsna, is not different from Krsna."* The verse quoted in the beginning of this anuccheda was spoken by Sri Prabhuddha to King Nimi.
Bhakti · Sanskrit §209 · English §203
Source[२०९] शिक्षा-गुरोर् अप्य् अवश्यकत्वम् आहुः - विजित-हृषीक-वायुभिर् अदान्त-मनस् तुर-गं य इह यतन्ति यन्तुम् अति-लोलम् उपाय-खिदः । व्यसन-शतान्विताः समवहाय गुरोश् चरणं वणिज इवाज सन्त्य् अकृत-कर्ण-धरा जलधौ ॥ [भ्प् १०.८७.३३] ये गुरोश् चरणं समवहाय अतिलोलम् अदान्तम् अदमितं मन एव तुरगं विजितैर् इन्द्रियैः प्राणैश् च कृत्वा यन्तुं भगवद् उन्मुखीकर्तुं प्रयतन्ते ते उपाय-खिदः । तेषु तेषु उपायेषु खिद्यन्ते । अतो व्यसन- शतान्विता भवन्ति । अतएव इह संसारे तिष्ठन्त्य् एव । हे अज अकृत- कर्णधरा अस्वीकृत-नाविका जलधा यथा तद्वत् । श्री-गुरु-पद-दर्शित- भगवद्-भजन-प्रकारेण भगवद्-वर्त्म-ज्ञाने सति तत्-कृपया व्यसनानभिभूतौ सत्यां शीघ्रम् एव मनो निश्चलं भवतीति भावः । अतो ब्रह्म-वैवर्ते - गुरु-भक्त्या स मिलति स्मरणात् सेव्यते बुधैः । मिलितोऽपि न लभ्येत जीवैर् अहमिका-परैः ॥ श्रुतिश् च - यस्य देवे परा भक्तिर् यथा देवे तथा गुरुः । तस्यैते कथिता ह्य् अर्थाः प्रकाशन्ते महात्मनः ॥ [श्वेतु ६.२३] ॥ १०.८७ ॥ श्रुतयः ॥ २०९ ॥
[209] śikṣā-guror apy avaśyakatvam āhuḥ - vijita-hṛṣīka-vāyubhir adānta-manas tura-gaṃ ya iha yatanti yantum ati-lolam upāya-khidaḥ | vyasana-śatānvitāḥ samavahāya guroś caraṇaṃ vaṇija ivāja santy akṛta-karṇa-dharā jaladhau || [BhP 10.87.33] ye guroś caraṇaṃ samavahāya atilolam adāntam adamitaṃ mana eva turagaṃ vijitair indriyaiḥ prāṇaiś ca kṛtvā yantuṃ bhagavad unmukhīkartuṃ prayatante te upāya-khidaḥ | teṣu teṣu upāyeṣu khidyante | ato vyasana- śatānvitā bhavanti | ataeva iha saṃsāre tiṣṭhanty eva | he aja akṛta- karṇadharā asvīkṛta-nāvikā jaladhā yathā tadvat | śrī-guru-pada-darśita- bhagavad-bhajana-prakāreṇa bhagavad-vartma-jñāne sati tat-kṛpayā vyasanānabhibhūtau satyāṃ śīghram eva mano niścalaṃ bhavatīti bhāvaḥ | ato brahma-vaivarte - guru-bhaktyā sa milati smaraṇāt sevyate budhaiḥ | milito'pi na labhyeta jīvair ahamikā-paraiḥ || śrutiś ca - yasya deve parā bhaktir yathā deve tathā guruḥ | tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ || [ŚvetU 6.23] || 10.87 || śrutayaḥ || 209 ||
English translation
English witness · section(s) 203
Anuccheda 203
1 In the Brahma-vaivarta Purana it is said: "It is said that there are two kinds of speakers: 1. passionate and 2. dispassionate. Passionate speakers are lusty and greedy. Their words do not touch the heart. 2 "Without careful study to determine the truth, a passionate person gives instruction. Teaching without careful study brings the destruction of the people." 3 The dispassionate speaker is described in the following words: "One who desires to hear the truth should approach a bona fide spiritual master, whose words are like nectar and who is like an ocean of truth. He should not take into consideration the spiritual master's family, disposition, or performance of Vedic rituals." 4 The spiritual master's eloquences and other virtues are described in these words from the Brahma-vaivarta Purana: "When hearing the spiritual master's teachings even a person filled with lust, greed, and a host of vices, even a miser, and even a person filled with despair, will enter the eternal spiritual world. A person who can eloquently speak so this is done is the best of spiritual masters." 5 When such a highly qualified spiritual master is not to be found, some people, desiring to hear different views, take shelter of many teachers. This is described in the following words (Srimad Bhagavatam 11.9.31); 6 "Although the Absolute Truth is one without a second, the sages have described Him in many different ways. Therefore one may not be able to acquire very firm or complete knowledge from one spiritual master."*** The meaning of this verse is clear. The verse quoted in the beginning of this anuccheda was spoken by Sri Dattatreya to King Yadu.
Bhakti · Sanskrit §210 · English §204
Source[२१०] अतो मन्त्र-गुरोर् आवश्यक्तवं सुतराम् एव । तद् एतत् परमार्थ-गुर्व्- आश्रयो व्यवहारिक-गुर्व्-आदि-त्यागेनापि कर्तव्य इत्य् आह - गुरुर् न स स्यात् स्व-जनो न स स्यात् पिता न स स्याज् जननी न सा स्यात् । दैवं न तत् स्यान् न पतिश् च स स्यान् न मोचयेद् यः समुपेत-मृत्युम् ॥ [भ्प् ५.५.१८] समुपेतः सम्प्राप्तो मृत्युः संसारो येन तम् । अत उक्तं श्री-नारदेन - जुगुप्सितं धर्म-कृतेऽनुशासतः स्वभाव-रक्तस्य महान् व्यतिक्रमः । [भ्प् १.५.१५] इत्य् आदि । तस्मात् तावद् एव तेषां गुर्व्-आदि-व्यवहारो यावत् मृत्यु-मोचकं श्री-गुरु- चरणं नाश्रियत इत्य् अर्थः । ॥ ५.५ ॥ श्री-ऋषभदेवः स्व-पुत्रान् ॥ २१० ॥
[210] ato mantra-guror āvaśyaktavaṃ sutarām eva | tad etat paramārtha-gurv- āśrayo vyavahārika-gurv-ādi-tyāgenāpi kartavya ity āha - gurur na sa syāt sva-jano na sa syāt pitā na sa syāj jananī na sā syāt | daivaṃ na tat syān na patiś ca sa syān na mocayed yaḥ samupeta-mṛtyum || [BhP 5.5.18] samupetaḥ samprāpto mṛtyuḥ saṃsāro yena tam | ata uktaṃ śrī-nāradena - jugupsitaṃ dharma-kṛte'nuśāsataḥ svabhāva-raktasya mahān vyatikramaḥ | [BhP 1.5.15] ity ādi | tasmāt tāvad eva teṣāṃ gurv-ādi-vyavahāro yāvat mṛtyu-mocakaṃ śrī-guru- caraṇaṃ nāśriyata ity arthaḥ | || 5.5 || śrī-ṛṣabhadevaḥ sva-putrān || 210 ||
English translation
English witness · section(s) 204
Anuccheda 204
1 The path of they who consider love for the Lord most important, a path that begins with hearing, is described in the following words (Srimad Bhagavatam 1.5.26): "O Vyasadeva, in the association and by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Krsna. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step."* 2 The activity of hearing performed by they who think knowledge of the Supreme Personality of Godhead is most important is described in the four famous verses of Srimad-Bhagavatam. These persons' activity of thinking is described in the following words (Srimad Bhagavatam 2.2.34): "The great personality Brahma, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead, Sri Krsna, is the highest perfection of religion."* 3 Faith in the Supreme Personality of Godhead, which is created by such study and thinking, is described in the following words (Srimad Bhagavatam 4.21.27-30): "My dear respectable ladies and gentlemen, according to the authoritative statements of sastra, there must be a supreme authority who is able to award the respective benefits of our present activities. Otherwise, why should there be persons who are unusually beautiful and powerful both in this life and in the life after death?* 4-5 "This is confirmed not only by the evidence of the Vedas but also by the personal behaviour of great personalities like Mahu, Uttanapada, Dhruva, Priyavrata and my grandfather Anga, as well as by many other great personalities and ordinary living entities, exemplified by Maharaja Prahlada and Bali, all of whom are theists, believing in the existence of the Supreme Personality of Godhead, who carries a club.* 6 "Although abominable persons like my father, Vena, the grandson of death personified, are bewildered on the path of religion, all the great personalities like those mentioned agree that in this world the only bestower of the benedictions of religion, economic development, sense gratification, liberation, or elevation to the heavenly planets is the Supreme Personality of Godhead."*** 7 This verse says, "My dear respectable ladies and gentlemen (arha-sattamah), according to the authoritative statements of sastra there must be a supreme authority who is able to award the respective benefits of our present activities (yajna-patih). That is the opinion of the scriptures (kesancit)." Still fearing that some might foolishly try to dispute this truth and present another, inevitably illogical opinion, the Bhagavatam gives the fact that the living entities are placed by destiny in a variety of situations in this world as evidence of the Supreme Lord's existence. The Bhagavatam explains, "otherwise, why should there be persons who have unusually beautiful or powerful (jyotsnavatyah) bodies (bhuvah) both in this life (iha) and in the life after death (amutra)?" In other words, if there were no Supreme Lord then this would not be so. 8 This is the meaning. The inert and unconscious material nature has no power, by itself, to give to the living entities the results of their actions. This is confirmed in the following words of Vedanta-sutra (3.2.39): "Because it is logical to assume that there must be a person who awards the results of actions." 9 The many demigods are not independent. That is confirmed by the Antaryami-sruti. They are not as powerful as the Supreme Lord and they are not independent in awarding the various results of actions. Therefore it is the independent Supreme Personality of Godhead alone who gives the results of actions. In the next three verses (Srimad Bhagavatam 4.21.28-30) the opinions of great self-realised souls is given as evidence to confirm the truth of this. 10 Here the words "asmat-pituh pituh" mean "of my grandfather Anga". Because they were learned in the Vedic scriptures, Maharaja Prahlada and Maharaja Bali are also counted here. These great persons all affirm (krtyam asti) that the Supreme Personality of Godhead (gadabhrta) is always present in everyone's heart and outside the heart also. That is the meaning here. 11 Or, the words "krtyam asti" may mean "it is the Supreme Personality of Godhead alone, and not anyone else, who is the supreme controller". Then the atheists are criticised in the words "dauhitradin mrtyor dharma-vimohitan" (abominable persons like my father, Vena, the grandson of death, are bewildered on the path of religion). In this way scripture, logic, and the opinions of the great enlightened souls combine to affirm that Lord Visnu, who is here called by the name Gadabhrt, is the Supreme Personality of Godhead. Lord Gadabhrt is described in the passage beginning with the word "varga". Here "varga" means "the three goals of life", "svarga" (residence in the heavenly planets) is the result of pious deeds, "apavarga" means "liberation", "Aikatmya-hetuna" means "because He is the Supreme Personality of Godhead, who is situated in everyone's heart", and "prayena" means "almost always." 12 This is also confirmed by the following statement of Skanda Purana: "Lord Visnu, the eternal Supreme Personality of Godhead, is the giver of liberation. He binds the conditioned souls with the ropes of repeated birth and death and He also frees them from those ropes."
Bhakti · Sanskrit §211 · English §205
Source[२११] अन्यदा स्व-गुरौ कर्मिभिर् अपि भगवद्-दृष्टिः कर्तव्येत्य् आह - आचार्यं मां विजानीयान् नावमन्येत कर्हिचित् । न मर्त्य-बुद्ध्यासूयेत सर्व-देव-मयो गुरुः ॥ [भ्प् ११.१७.२७] ब्रह्मचारि-धर्मान्तः-पठितम् इदम् । ॥ ११.१७ ॥ श्री-भगवान् ॥ २११ ॥
[211] anyadā sva-gurau karmibhir api bhagavad-dṛṣṭiḥ kartavyety āha - ācāryaṃ māṃ vijānīyān nāvamanyeta karhicit | na martya-buddhyāsūyeta sarva-deva-mayo guruḥ || [BhP 11.17.27] brahmacāri-dharmāntaḥ-paṭhitam idam | || 11.17 || śrī-bhagavān || 211 ||
English translation
English witness · section(s) 205
Anuccheda 205
1 Faith in devotional service is described in the following words (Srimad Bhagavatam 4.21.31-32): "By the inclination to serve the lotus feet of the Supreme Personality of Godhead, suffering humanity can immediately cleanse the dirt which has accumulated in their minds during innumerable births. Like the Ganges water, which emanates from the toes of the lotus feet of the Lord, such a process immediately cleanses the mind, and thus spiritual or Krsna consciousness gradually increases.* 2 "When a devotee takes shelter at the lotus feet of the Supreme Personality of Godhead, he is completely cleansed of all misunderstanding or mental speculation and he manifests renunciation. This is possible only when one is strengthened by practicing bhakti-yoga. Once having taken shelter at the root of the lotus feet of the Lord, a devotee never comes back to this material existence, which is full of the threefold miseries."* 3 Here the word "tapasvinam" means "of they who suffer in the world of birth and death". In the passage beginning with the word "yatha" an example is given to show the glories of the Lord's lotus feet. "Asangah" means "without being attached to anything else", "vijnana-visesah" means "direct perception of the Supreme Personality of Godhead", and "viryavan" means "strong for that reason". These words describe a person who has taken shelter of the feet (anghri-mule) of the Supreme Personality of Godhead.
Bhakti · Sanskrit §212 · English §206
Source[२१२] अतः सुतराम् एव परमार्थिभिस् तादृशे गुराव् इत्य् आह - (पगे १०८) यस्य साक्षाद् भगवति ज्ञान-दीप-प्रदे गुरौ । मर्त्यासद्-धीः श्रुतं तस्य सर्वं कुञ्जर-शौचवत् ॥ एष वै भगवान् साक्षात् प्रधान-पुरुषेश्वरः । योगेश्वरैर् विमृग्याङ्घ्रिर् लोको यं मन्यते नरम् ॥ [भ्प् ७.१५.२६-२७] एष श्री-कृष्ण-लक्षणोऽपि । ततः प्राकृत-दृष्टिर् न भगवत्-तत्त्व-ग्रहणे प्रमाणम् इति भावः । ॥ ७.१५ ॥ श्री-नारदो युधिष्ठिरम् ॥ २१२ ॥
[212] ataḥ sutarām eva paramārthibhis tādṛśe gurāv ity āha - (page 108) yasya sākṣād bhagavati jñāna-dīpa-prade gurau | martyāsad-dhīḥ śrutaṃ tasya sarvaṃ kuñjara-śaucavat || eṣa vai bhagavān sākṣāt pradhāna-puruṣeśvaraḥ | yogeśvarair vimṛgyāṅghrir loko yaṃ manyate naram || [BhP 7.15.26-27] eṣa śrī-kṛṣṇa-lakṣaṇo'pi | tataḥ prākṛta-dṛṣṭir na bhagavat-tattva-grahaṇe pramāṇam iti bhāvaḥ | || 7.15 || śrī-nārado yudhiṣṭhiram || 212 ||
English translation
English witness · section(s) 206
Anuccheda 206
1 That in most cases the same person is both initiating spiritual master (sravana-guru) and instructing spiritual master (bhajan-siksa-guru) is confirmed by the following words (Srimad Bhagavatam 11.3.22): 2 "Accepting the bona fide spiritual master as one's life and soul and worshipable deity, the disciple should learn from him the process of pure devotional service. The Supreme Personality of Godhead, Hari, the soul of all souls, is inclined to give Himself to His pure devotees. Therefore, the disciple should learn from the spiritual master to serve the Lord without duplicity and in such a faithful and favourable way that the Supreme Lord, being satisfied, will offer Himself to the faithful disciple."*** 3 The initiating spiritual master is described in the previous verse (Srimad Bhagavatam 11.3.21) in these words: "Any person who seriously desires to achieve real happiness must seek out a bona fide spiritual master and take shelter of him by initiation. The qualification of his spiritual master is that he must have realised the conclusion of the scriptures by deliberation and be able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood as bona fide spiritual masters."* 4 Here it is said that the spiritual master (guru) is like one's life and soul (atma) and one's worshipable deity (daivata). Without deceit (amayaya) one should follow him (anuvrttya) and learn from him (sikset). In this way (yaih) the Supreme Personality of Godhead (atma), who gave Himself to Bali Maharaja and other devotees, will give Himself. One may accept many instructing spiritual masters (siksa-gurus). This has already been explained. The verse quoted in the beginning of this anuccheda was spoken by Sri Prabhuddha to King Nimi.
Bhakti · Sanskrit §213 · English §207
Source[२१३] शुद्ध-भक्तास् त्व् एके श्री-गुरोः श्री-शिवस्य च भगवता सहाभेद-दृष्टिं तत्-प्रियतमत्वेनैव मन्यन्ते । यथा - वयं तु साक्षाद् भगवन् भवस्य प्रियस्य सख्युः क्षण-सङ्गमेन । सुदुश्चिकित्स्यस्य भवस्य मृत्योर् भिषक्तमं त्वाद्य गतिं गताः स्म ॥ [भ्प् ४.३०.३८] टीका च - तव यः प्रियः सखा तस्य भवस्य । अत्यन्तम् अचिकित्सस्य भवस्य जन्मनो मृत्योश् च भिषक्तमं सद् वैद्यं त्वां गतिं प्राप्ता इत्य् एषा । श्री- शिवो ह्य् एषां वकृणां गुरुः । ॥ ४.३० ॥ श्री-प्रचेतसः श्रीअद्-अष्ट-भुज-पुरुषम् ॥ २१३ ॥
[213] śuddha-bhaktās tv eke śrī-guroḥ śrī-śivasya ca bhagavatā sahābheda-dṛṣṭiṃ tat-priyatamatvenaiva manyante | yathā - vayaṃ tu sākṣād bhagavan bhavasya priyasya sakhyuḥ kṣaṇa-saṅgamena | suduścikitsyasya bhavasya mṛtyor bhiṣaktamaṃ tvādya gatiṃ gatāḥ sma || [BhP 4.30.38] ṭīkā ca - tava yaḥ priyaḥ sakhā tasya bhavasya | atyantam acikitsasya bhavasya janmano mṛtyoś ca bhiṣaktamaṃ sad vaidyaṃ tvāṃ gatiṃ prāptā ity eṣā | śrī- śivo hy eṣāṃ vakṛṇāṃ guruḥ | || 4.30 || śrī-pracetasaḥ śrīad-aṣṭa-bhuja-puruṣam || 213 ||
English translation
English witness · section(s) 207
Anuccheda 207
1 One may accept only one initiating spiritual master (mantra guru). This is explained in the following words (Srimad Bhagavatam 11.3.48): "Having obtained the mercy of his spiritual master, who reveals to the disciple the injunctions of Vedic scriptures, the devotee should worship the Supreme Personality of Godhead in the particular personal form of the Lord the devotee finds most attractive."*** 2 Here "anugrahah" means "the mercy of the initiating spiritual master", and "agamah" means :the scriptures, where the rules for chanting mantras are described". Because the word spiritual master is here in the singular number, it is understood that one should accept only one initiating spiritual master. 3 The disciple is not allowed to reject his initiating spiritual master. This is confirmed by the following words of Brahma-vaivarta Purana: "Lord Hari rejects anyone who rejects his spiritual master. A person who rejects his spiritual master becomes wicked. His knowledge becomes covered with dirt." 4 However, if one's spiritual master is not satisfactory, one should accept another spiritual master. In this way one may reject many unsatisfactory spiritual masters. When a spiritual master preaches against the truth, he should be rejected. This is explained in the following words of Sri Narada-pancaratra: 5 "One who has accepted mantra-initiation from a spiritual master who is not a devotee of Lord Visnu goes to hell. The disciple should again become initiated, properly initiated by a spiritual master who is a devotee of Lord Visnu." 6 The verse quoted in the beginning of this anuccheda was spoken by Sri Avirhotra to King Nimi.
Bhakti · Sanskrit §214 · English §208–209
Source[२१४] तद् एवं रुच्य्-आदिना गुर्व्-आश्रयान्ते उपासना-पूर्वाङ्ग-रूपः साम्मुख्य- भेदो बहु-विधो दर्शितः । अथ साक्षाद् उपासना-लक्षणस् तद्-भेदोऽपि बहु-विधो दर्श्यते । अत्र साम्मुख्यं द्विविधं निर्विशेष-मयं स-विशेष- मयं च । अत्र पूर्वं ज्ञानम् । उत्तरं तु द्विविधम् - अहङ्ग्रहोपासना- रूपं भक्ति-रूपं च । अस्य ज्ञानस्य लक्षणं ज्ञानं चैकात्म्य-दर्शनम् [भ्प् ११.१९.२५] इति । अभेदोपासनं ज्ञानम् इत्य् अर्थः । ॥ ११.१९ ॥ श्री-भगवान् ॥ २१४ ॥
[214] tad evaṃ rucy-ādinā gurv-āśrayānte upāsanā-pūrvāṅga-rūpaḥ sāmmukhya- bhedo bahu-vidho darśitaḥ | atha sākṣād upāsanā-lakṣaṇas tad-bhedo'pi bahu-vidho darśyate | atra sāmmukhyaṃ dvividhaṃ nirviśeṣa-mayaṃ sa-viśeṣa- mayaṃ ca | atra pūrvaṃ jñānam | uttaraṃ tu dvividham - ahaṅgrahopāsanā- rūpaṃ bhakti-rūpaṃ ca | asya jñānasya lakṣaṇaṃ jñānaṃ caikātmya-darśanam [BhP 11.19.25] iti | abhedopāsanaṃ jñānam ity arthaḥ | || 11.19 || śrī-bhagavān || 214 ||
English translation
English witness · section(s) 208–209
Anuccheda 208
1 The initiating spiritual master enlightens his disciple in the knowledge of the scriptures. This is explained in the following words of Srimad Bhagavatam (11.10.12): 2 "The spiritual master can be compared to the lower kindling stick, the disciple to the upper kindling stick and the instruction given by the guru to the third stick placed in between. The transcendental knowledge communicated from guru to disciple is compared to the fire arising from the contact of these, which burns the darkness of ignorance to ashes, bringing great happiness to both guru and disciple."*** 3 Here the word "adyah" means "the stick below", "tat-sandhanam" means "the stick in the middle, which is the object of friction", "pravacanam" means "instruction", and "vidya" means "the knowledge of scripture". The knowledge created by this contact is compared to fire. 4 This is also confirmed by the following statement of Sruti-sastra (Taittiriya Upanisad 1.3.3): "The spiritual master comes first. The disciple comes after. When they meet knowledge is manifested." 5 In the Mundaka Upanisad (1.2.12) it is said: "To learn the transcendental subject matter one must approach a spiritual master."* 6 In the Chandogya Upanisad (6.14.2) it is said: "One who approaches a bona fide spiritual master can understand everything about spiritual realisation."* 7 In the Katha Upanisad (1.2.9) it is said: "O dear one, the truth cannot be understood by logic. It is understood only by hearing the words of the spiritual master." 8 The verse quoted in the beginning of this anuccheda was spoken by the Supreme Personality of Godhead.
Anuccheda 209
1 One must also accept an instructing spiritual master (siksa guru). This is explained in the following words (Srimad Bhagavatam 10.87.33): 2 "Those who endeavour with their conquered senses and vital air to bring the impetuous and most unsteady mind under control but have abandoned the shelter of their spiritual masters' feet experience only distress in their cultivation of various practices. They encounter hundreds of disturbances, O unborn Lord, like merchants riding a boat on the ocean who have failed to engage a pilot."* 2 This verse means, "Those who (ye) endeavour with their conquered senses and vital air to bring the impetuous and most unsteady (adanta) mind (manas turagam) under control (yantum) but have abandoned (samavahaya) the shelter of their spiritual masters' (guroh) feet (caranam) experience only distress in their cultivation of various practices (upaya-khidah). They encounter hundreds of disturbances (vyasana-satanvitah)."* These persons remain in the world of repeated birth and death. 3 The last part of the verse means, "O unborn Lord (aja), they are like merchants riding a boat on the ocean (jaladhau) who have failed to engage a pilot (akrta-karna-dharah)."* The spiritual master reveals the truth of devotional service to the Lord. By the spiritual master's mercy one remains undefeated by even hundreds of obstacles and one quickly bring his mind under control. That is the meaning here. 4 In the Brahma-vaivarta Purana it is said: "One who devotedly serves his spiritual master and remembers the Lord personally meets the Supreme Personality of Godhead. They who are proud and will not serve a spiritual master do not meet the Lord." 5 In the Svetasvatara Upanisad (6.38) it is said: "Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."* 6 The verse quoted in the beginning of this anuccheda was spoken by the Personified Vedas.
Srila Jiva Gosvami's Sri Bhakti-sandarbha An Essay on Devotional Service Volume Seven
Table of Contents The Spiritual Master, Anucchedas 210-214 page 2 Personalism and Impersonalism, Anucchedas 215-216 page 3 Aropa-siddha, Sanga-siddha and Svarupa-siddha Devotional Service, Anuccheda 217 page 5 Offering the Fruits of One's Work to the Lord, Anucchedas 218-224 page 10 Direct Devotional Service, Anuccheda 225 page 16 The Devotional Service of They Who Desire Liberation, Anuccheda 226 page 17 Bhakti Mixed with Jnana, Anucchedas 227-228 page 18 Bhakti Mixed with both Karma and Jnana, Anuccheda 229 page 19 Bhakti Mixed with Jnana, Anuccheda 230 page 20 Svarupa-siddha Bhakti, Anucchedas 231-233 page 20
Bhakti · Sanskrit §215–216 · English §210
Source[२१५] तत्-साधन-प्रकारं चैवं बहु-विधस् तत्र तत्रोक्तिः । स च ज्ञानम् एवोच्यते । तत्र श्रवणं श्री-पृथु-सनत्कुमार-संवादादौ द्रष्टव्यम् । तद्-अनुसारेण मननं च ज्ञेयम् । प्रथमतः श्रोतॄणां हि विवेकस् तावान् एव यावता जडातिरिक्त-चिन्-मात्रं वस्तूपस्थितं भवति । तस्मिंश् चिन्- मात्रेऽपि वस्तुनि ये विशेषाः स्वरूप-भूत-शक्ति-सिद्धा भगवत्तादि-रूपा वर्तन्ते तांस् तु ते विवेक्तुं न क्षमन्ते, यथा दिवा-रजनी-खण्डिनि ज्योतिषि ज्योतिर्-मात्रत्वेऽपि ये मण्डलान्तर्-बहिश् च दिव्य-विमानादि-परस्पर-पृथग्- भूत-रश्मि-परमाणु-रूपा विशेषास् तांश् चर्म-चक्षुषो विवेक्तुं न क्षमन्ते तद्वत् । पूर्ववच् च यदि महत्-कृपा-विशेषण-दिव्य-दृष्टिता भवति तदा विशेषोपलब्धिश् च भवेत् । न चेन् निर्विशेष-चिन्-मात्र- ब्रह्मानुभवेन तल्-लीनम् एव भवति । तथैव निदिध्यासनम् अपि तेषाम् । तद् यथा -- स्थिरं सुखं चासनम् आस्थितो यतिर् यदा जिहासुर् इमम् अङ्ग लोकम् । काले च देशे च मनो न सज्जयेत् प्राणान् नियच्छेन् मनसा जितासुः ॥ मनः स्व-बुद्ध्यामलया नियम्य क्षेत्र-ज्ञ एतां निनयेत् तम् आत्मनि । आत्मानम् आत्मन्य् अवरुध्य धीरो लब्धोपशान्तिर् विरमेत कृत्यात् ॥ [भ्प् २.२.१५-१६] एतां बुद्धिं क्षेत्रज्ञे बुद्ध्यादि-द्रष्टरि निलयेत् प्रविलापयेत् । तं च क्षेत्रज्ञं स्वरूप-भूतया बुद्ध्या आत्मनि तद्-द्रष्टृत्वादि-रहिते शुद्धे जीवे, तं च शुद्धम् आत्मानम् आत्मनि ब्रह्मण्य् अवरुध्य तद्-एकत्वेन विचिन्त्य लब्धोपशान्तिः प्राप्त-निर्वृतिः सन् कृत्याद् विरमेत्, तस्य ततः परं प्राप्याभावात् । ॥ २.२ ॥ श्री-शुकः ॥ २१५ ॥ (पगे १०९) तद् एवं ज्ञान-मुक्तिम् इदम् एव स्वाभावोऽध्यात्मम् उच्यते इत्य् अनेन श्री- गीतासूक्तम् । स्वस्य शुद्धस्यात्मनो भावो भावना आत्मन्य् अधिकृत्य वर्तमानत्वाद् अध्यात्म-शब्देनोच्यत इत्य् अर्थः । अथाहंग्रहोपासनं तच्-छक्ति-विशिष्ट ईश्वर एवाहम् इति चिन्तनम् । अस्य फलं स्वस्मिंस् तच्-छक्त्य्-आद्य्-आविर्भावः यथा विष्णु-पुराणे नागपाशादि- यन्त्रितः श्री-प्रह्लादस् तादृशम् आत्मानं स्मरन् नागपाशादिकम् उत्सारितवान् । अत्रान्तिम-फलं च कीट-पेशस्कृत्न्-न्यायेन सारूप्य- सार्ष्ट्यादिकं ज्ञेयम् । अथ भक्तिः । तस्यास् तटस्थ-लक्षणं स्वरूप-लक्षणं च यथा गरुड- पुराणे -- विष्णु-भक्तिं प्रवक्ष्यामि यया सर्वम् अवाप्यते । यथा भक्त्या हरिस् तुष्येत तथा नान्येन केनचित् ॥ इत्य् उक्त्वाह - भज इत्य् एष वै धातुः सेवायां परिकीर्तितः । तस्मात् सेवा बुधैः प्रोक्ता भक्तिः साधन-भूयसी ॥ इति । यया सर्वम् अवाप्यते इति तटस्थ-लक्सणम् । अत्र च अकामः सर्व-कामो वा इत्य् आदि-सिद्धत्वाद् अव्याप्त्य्-अभावः । यथा भक्त्या इत्य्-आद्य्-उक्तत्वाद् अतिव्याप्त्य्-अभाव । बुधैः प्रोक्तत्वाद् असम्भवाभावश् च । सेवा-शब्देन स्वरूप-लक्षणम् । सा च सेवा कायिक-वाचिक-मासआत्मिका त्रिविधैवानुगतिर् उच्यते । अतएव भय-द्वेषादीनाम् अहङ्ग्रहोपासनायाश् च व्यावृत्तिः । साधन-भूयसी साधनेषु श्रेष्ठेत्य् अर्थः । तद् एवं लक्षण-द्वयं प्रकारान्तरेणाह -- ये वै भगवता प्रोक्ता उपाया ह्य् आत्म-लब्धये । अञ्जः पुंसाम् अविदुषां विद्धि भागवतान् हि तान् ॥ [भ्प् ११.२.३४] अविदुषां पुंसां तन्-माहात्म्यम् अविद्वद्भिर् अपि कर्तृभिः । आत्मनो ब्रह्म परमात्मा भगवान् इत्य् आविर्भाव-भेदवतः स्वस्य धर्म-भूतस्य अञ्जः अनायासेनैव लब्धये लाभाय उपायाः साधनानि स्वयं भगवता -- कालेन नष्टा प्रलये वाणीयं वेद-संज्ञिता । मयादौ ब्रह्मणे प्रोक्ता धर्मो यस्यां मद्-आत्मकः ॥ [भ्प् ११.१४.३] इत्य् अनुसारेण प्रोक्ताः । तान् उपायान् भागवतान् धर्मान् विद्धि भागवतीं भक्तिं जानीहीत्य् अर्थः । हि प्रसिद्धौ । तत्र साक्षाद् भक्तेर् अपि भागवत- धर्माख्यत्वं एतावान् एव लोकेऽस्मिन् [भ्प् ११.३.२३] इत्य् अत्र परम- धर्मत्व-ख्यापनाय दर्शितम् । अत्र आत्म-लब्धये प्रोक्ता इति तटस्थ- लक्सणम् । अन्येन तद्-अलाभाद् अव्यभिचारि । आत्म-लब्धय उपाया इति स्वरूप-लक्षणम् । तल्-लाभोपायो हि तद्-अनुगतिर् एव । ॥ ११.२ ॥ श्री-कविर् निमिम् ॥ २१६ ॥
[215] tat-sādhana-prakāraṃ caivaṃ bahu-vidhas tatra tatroktiḥ | sa ca jñānam evocyate | tatra śravaṇaṃ śrī-pṛthu-sanatkumāra-saṃvādādau draṣṭavyam | tad-anusāreṇa mananaṃ ca jñeyam | prathamataḥ śrotṝṇāṃ hi vivekas tāvān eva yāvatā jaḍātirikta-cin-mātraṃ vastūpasthitaṃ bhavati | tasmiṃś cin- mātre'pi vastuni ye viśeṣāḥ svarūpa-bhūta-śakti-siddhā bhagavattādi-rūpā vartante tāṃs tu te vivektuṃ na kṣamante, yathā divā-rajanī-khaṇḍini jyotiṣi jyotir-mātratve'pi ye maṇḍalāntar-bahiś ca divya-vimānādi-paraspara-pṛthag- bhūta-raśmi-paramāṇu-rūpā viśeṣās tāṃś carma-cakṣuṣo vivektuṃ na kṣamante tadvat | pūrvavac ca yadi mahat-kṛpā-viśeṣaṇa-divya-dṛṣṭitā bhavati tadā viśeṣopalabdhiś ca bhavet | na cen nirviśeṣa-cin-mātra- brahmānubhavena tal-līnam eva bhavati | tathaiva nididhyāsanam api teṣām | tad yathā -- sthiraṃ sukhaṃ cāsanam āsthito yatir yadā jihāsur imam aṅga lokam | kāle ca deśe ca mano na sajjayet prāṇān niyacchen manasā jitāsuḥ || manaḥ sva-buddhyāmalayā niyamya kṣetra-jña etāṃ ninayet tam ātmani | ātmānam ātmany avarudhya dhīro labdhopaśāntir virameta kṛtyāt || [BhP 2.2.15-16] etāṃ buddhiṃ kṣetrajñe buddhyādi-draṣṭari nilayet pravilāpayet | taṃ ca kṣetrajñaṃ svarūpa-bhūtayā buddhyā ātmani tad-draṣṭṛtvādi-rahite śuddhe jīve, taṃ ca śuddham ātmānam ātmani brahmaṇy avarudhya tad-ekatvena vicintya labdhopaśāntiḥ prāpta-nirvṛtiḥ san kṛtyād viramet, tasya tataḥ paraṃ prāpyābhāvāt | || 2.2 || śrī-śukaḥ || 215 || (page 109) tad evaṃ jñāna-muktim idam eva svābhāvo'dhyātmam ucyate ity anena śrī- gītāsūktam | svasya śuddhasyātmano bhāvo bhāvanā ātmany adhikṛtya vartamānatvād adhyātma-śabdenocyata ity arthaḥ | athāhaṃgrahopāsanaṃ tac-chakti-viśiṣṭa īśvara evāham iti cintanam | asya phalaṃ svasmiṃs tac-chakty-ādy-āvirbhāvaḥ yathā viṣṇu-purāṇe nāgapāśādi- yantritaḥ śrī-prahlādas tādṛśam ātmānaṃ smaran nāgapāśādikam utsāritavān | atrāntima-phalaṃ ca kīṭa-peśaskṛtn-nyāyena sārūpya- sārṣṭyādikaṃ jñeyam | atha bhaktiḥ | tasyās taṭastha-lakṣaṇaṃ svarūpa-lakṣaṇaṃ ca yathā garuḍa- purāṇe -- viṣṇu-bhaktiṃ pravakṣyāmi yayā sarvam avāpyate | yathā bhaktyā haris tuṣyeta tathā nānyena kenacit || ity uktvāha - bhaja ity eṣa vai dhātuḥ sevāyāṃ parikīrtitaḥ | tasmāt sevā budhaiḥ proktā bhaktiḥ sādhana-bhūyasī || iti | yayā sarvam avāpyate iti taṭastha-laksaṇam | atra ca akāmaḥ sarva-kāmo vā ity ādi-siddhatvād avyāpty-abhāvaḥ | yathā bhaktyā ity-ādy-uktatvād ativyāpty-abhāva | budhaiḥ proktatvād asambhavābhāvaś ca | sevā-śabdena svarūpa-lakṣaṇam | sā ca sevā kāyika-vācika-māsaātmikā trividhaivānugatir ucyate | ataeva bhaya-dveṣādīnām ahaṅgrahopāsanāyāś ca vyāvṛttiḥ | sādhana-bhūyasī sādhaneṣu śreṣṭhety arthaḥ | tad evaṃ lakṣaṇa-dvayaṃ prakārāntareṇāha -- ye vai bhagavatā proktā upāyā hy ātma-labdhaye | añjaḥ puṃsām aviduṣāṃ viddhi bhāgavatān hi tān || [BhP 11.2.34] aviduṣāṃ puṃsāṃ tan-māhātmyam avidvadbhir api kartṛbhiḥ | ātmano brahma paramātmā bhagavān ity āvirbhāva-bhedavataḥ svasya dharma-bhūtasya añjaḥ anāyāsenaiva labdhaye lābhāya upāyāḥ sādhanāni svayaṃ bhagavatā -- kālena naṣṭā pralaye vāṇīyaṃ veda-saṃjñitā | mayādau brahmaṇe proktā dharmo yasyāṃ mad-ātmakaḥ || [BhP 11.14.3] ity anusāreṇa proktāḥ | tān upāyān bhāgavatān dharmān viddhi bhāgavatīṃ bhaktiṃ jānīhīty arthaḥ | hi prasiddhau | tatra sākṣād bhakter api bhāgavata- dharmākhyatvaṃ etāvān eva loke'smin [BhP 11.3.23] ity atra parama- dharmatva-khyāpanāya darśitam | atra ātma-labdhaye proktā iti taṭastha- laksaṇam | anyena tad-alābhād avyabhicāri | ātma-labdhaya upāyā iti svarūpa-lakṣaṇam | tal-lābhopāyo hi tad-anugatir eva | || 11.2 || śrī-kavir nimim || 216 ||
English translation
English witness · section(s) 210
Anuccheda 210
1 Now will be discussed the truth that one must accept an initiating spiritual master. One should accept a spiritual master in order to attain the highest goal of life. One should not accept a spiritual master to attain ordinary, material goals. This is explained in the following words (Srimad Bhagavatam 5.5.18): 2 "One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother, or a worshipable demigod."* 3 Here the word "samupeta-mrtyum" means "one who is on the path of repeated birth and death." 4 Sri Narada Muni also explains (Srimad Bhagavatam 1.5.15): "The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion, and will hardly care for prohibitions."* 5 A person who seeks a spiritual master in order to attain material goals will naturally not take shelter of the feet of a spiritual master who can deliver his disciple from death. That is the meaning. The verse quoted in the beginning of this anuccheda was spoken by Sri Rsabhadeva to His sons.
Bhakti · Sanskrit §217 · English §211
Source[२१७] सा भक्तिस् त्रिविधा । आरोप-सिद्धा, सङ्ग-सिद्धा, स्वरूप-सिद्धा च । तत्रारोप-सिद्धा स्वतो भक्तित्वाभावेऽपि भगवद्-अर्पणादिना भक्तित्वं प्राप्ता कर्मादि-रूपा । सङ्ग-सिद्धा स्वतो भक्तित्वाभावेऽपि तत्-परिकरतया संस्थापनेन तत्र भागवतान् धर्मान् शिक्षेद् गुर्व्-आत्म-दैवतः [भ्प् ११.३.२४] इत्य् आदि-प्रकरणेषु सर्वतो मनसोऽसङ्गम् [भ्प् ७.५.१८] इत्य् आदिना लब्ध-तद्-अन्तः-पाता ज्ञान-कर्म-तद्-अङ्ग-रूपा । स्वरूप-सिद्धा चाज्ञानादिनापि तत्-प्रादुर्भावे भक्तित्वाव्यभिचारिणी साक्षात् तद्- अनुगत्यात्मा तदीय-श्रवण-कीर्तनादि-रूपा । श्रवणं कीर्तनं विष्णोः (पगे ११०) इत्य् आदौ विष्णोः श्रवणं विष्णोः कीर्तनम् इति विशिष्टस्यैव विवक्षितत्वत् तेषाम् अपि नारोप-सिद्धत्वं प्रत्युत मूढ-प्रोन्म्मत्तादिषु तद्-अनुकर्तृष्व् अपि कथञ्चित् सम्बन्धेन फल-प्रापकत्वात् स्वरूप- सिद्धत्वं, यथा श्री-प्रह्लादस्य पूर्व-जन्मनि श्री-नृसिंह-चतुर्दश्य्- उपवासः । यथा कुक्कुर-मुख-गतस्य श्येनस्य भगवन्-मन्दिर- परिक्रमः । एवम् अन्य-दृष्ट्यादिना मूढादिभिः कृतस्य वन्दनस्यापि ज्ञेयम् । तद् एवं त्रिविधापि सा पुनर् अकैतवा सकैतवा चेति द्विविधा ज्ञेया । तत्रारोप-सङ्ग-सिद्धयोर् यस्या भक्तः सम्बन्धेन भक्ति-पद-प्राप्त्यां सामर्थ्यं तन्-मात्रापेक्षत्वं चेद् अकैतवत्वं स्वीयान्यदीय-फलापेक्ष- परिकरत्वं चेद् अकैतवत्वं प्रयोजनान्तरापेक्षया कर्म-ज्ञान- परिकरत्वं चेत् सकैतवत्वम् । स्वरूप-सिद्धायाश् च यस्य भगवतः सम्बन्धेन तादृशं माहात्म्यं तन्-मात्रापेक्ष-परिकरत्वं चेद् अकैतवत्वं प्रयोजनान्तरापेक्षया कर्म-ज्ञान-परिकरत्वं चेत् सकैतवत्वम् । इयम् एवाकैतवाकिञ्चनाख्यत्वेन पूर्वम् उक्ता । धर्मः प्रोज्झित-कैतवोऽत्र परमः [भ्प् १.१.२] इत्य् अत्र चास्यास् तद्-उभय-विधत्वे प्रमाणं ज्ञेयम् । तथोक्तं - प्रीयतेऽमलया भक्त्या हरिर् अन्यद्- विडम्बनम् [भ्प् ७.७.५२] इति । अथारोप-सिद्धा - एतद्-अर्थम् एव नैष्कर्म्यम् अप्य् अच्युत-भाव-वर्जितम् [भ्प् १.५.१२] इत्य् आदौ सकाम-निष्कामयोर् द्वयोर् अपि कर्मणोर् निन्दा । भगवद्-वैमुख्याविशेषात् । तत्र यादृच्छिक-चेष्टाया अपि भगवद्-अर्पितत्वे भगवद्-धर्मत्वं भवति किम् उत वैदिक-कर्मण इति वक्तुं तस्या अपि तद्-रूपत्वम् आह - कायेन वाचा मनसेन्द्रियैर् वा बुद्ध्यात्मना वानुसृत-स्वभावात् । करोति यद् यत् सकलं परस्मै नारायणायेति समर्पयेत् तत् ॥ [भ्प् ११.२.३६] पूर्वं हि धर्मान् भागवतान् ब्रूत [भ्प् ११.२.३१] इति प्रश्नानन्तरं ये वै भगवता प्रोक्ता [भ्प् ११.२.३४] इत्य् आदिना मुख्यत्वेन साक्षात्-तल्-लब्धये उपाय-भूताः श्रवण-कीर्तनादयो भागवता धर्मा लक्षिताः ते चात्रैव शृण्वन् सु-भद्राणि रथाङ्ग-पाणेर् [भ्प् ११.२.३९] इत्य्-आदिना कतिचिद् दर्शिताः । उत्तराध्याये च -- तत्र भागवतान् धर्मान् शिक्षेद् गुर्व्-आत्म-दैवतः [भ्प् ११.३.२२] इत्य् उपक्रम-वाक्याद् अनन्तरं इति भागवतान् धर्मान् शिक्षयन् भक्त्या तद्-उत्थया [भ्प् ११.३.३३] इत्य् उपसंहार-वाक्यस्य प्राग् भागवत-धर्मत्वेनान्य-सङ्ग-त्यागादिकम् अपि वक्ष्यते । सर्वतो मनसोऽसङ्गम् [भ्प् ११.३.२३] इत्य् आदिना । तस्मात् लौकिक-कर्माद्य्-अर्पणम् इदं यथा कथञ्चित् तद्-धर्म-सिद्ध्य्-अर्थम् एवोच्यते । अर्थश् चायं टीकायाम् - आत्मना चित्तेनाहङ्कारेण वा अनुसृतो यः स्वभावस् तस्मात् । अयम् अर्थः - न केवलं विधितः कृतम् एवेति नियमः स्वभावानुसारि लौकिकम् अपीति । श्री-गीतासु च - यत् करोषि यद् अश्नासि यज् जुहोषि ददासि यत् । यत् तपस्यसि कौन्तेय तत् कुरुष्व मद्-अर्पणम् ॥ [गीता ९.२७] इति । इतः पूर्वं प्राण-बुद्धि-धर्माधिकारतः इत्य् आदि-मन्त्रश् च तथा । अत्र स्वाभाविक-कर्मणोऽर्पणे दुष्कर्मणो द्विविधा गतिः । ज्ञानेच्छूनाम् अविशेषेण । भक्तीच्छूनां तु अनेन दुर्वासन-दुःख-दर्शनेन च स करुणामयः करुणां करोत्व् इति वा (पगे १११) या प्रीतिर् अविवेकानां विषयेष्व् अनपायिनी । त्वाम् अनुस्मरतः सा मे हृदयान् नापसर्पतु ॥ [विप् १.२०.१९] इति विष्णु-पुराणोक्त-प्रकारेण । युवतीनां यथा यूनि यूनां च युवतौ यथा । मनोऽभिरमते तद्वन् मनोऽभिरमतां त्वयि ॥ [पद्मप् ६.१२८.२५८] इति पाद्मोक्त-प्रकारेण च मम सुकर्मणि दुष्कर्मणि यद्-राग-सामान्यं तत् सर्वतो-भावेन भगवद्-विषयम् एव भवत्व् इति समाध्येयम् । कामिनां तु न सर्वथैव सर्व-दुष्कर्मार्पणम् । वेदोक्तम् एव कुर्वाणो निःसङ्गोऽर्पितम् ईश्वरे [भ्प् ११.३.४] इत्य् अत्र पुनर् वैदिकम् एवेश्वरेऽर्पितं कुर्वाण इत्य् उक्तम् ॥ ॥ ११.२ ॥ श्री-कविर् निमिम् ॥ २१७ ॥
[217] sā bhaktis trividhā | āropa-siddhā, saṅga-siddhā, svarūpa-siddhā ca | tatrāropa-siddhā svato bhaktitvābhāve'pi bhagavad-arpaṇādinā bhaktitvaṃ prāptā karmādi-rūpā | saṅga-siddhā svato bhaktitvābhāve'pi tat-parikaratayā saṃsthāpanena tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ [BhP 11.3.24] ity ādi-prakaraṇeṣu sarvato manaso'saṅgam [BhP 7.5.18] ity ādinā labdha-tad-antaḥ-pātā jñāna-karma-tad-aṅga-rūpā | svarūpa-siddhā cājñānādināpi tat-prādurbhāve bhaktitvāvyabhicāriṇī sākṣāt tad- anugatyātmā tadīya-śravaṇa-kīrtanādi-rūpā | śravaṇaṃ kīrtanaṃ viṣṇoḥ (page 110) ity ādau viṣṇoḥ śravaṇaṃ viṣṇoḥ kīrtanam iti viśiṣṭasyaiva vivakṣitatvat teṣām api nāropa-siddhatvaṃ pratyuta mūḍha-pronmmattādiṣu tad-anukartṛṣv api kathañcit sambandhena phala-prāpakatvāt svarūpa- siddhatvaṃ, yathā śrī-prahlādasya pūrva-janmani śrī-nṛsiṃha-caturdaśy- upavāsaḥ | yathā kukkura-mukha-gatasya śyenasya bhagavan-mandira- parikramaḥ | evam anya-dṛṣṭyādinā mūḍhādibhiḥ kṛtasya vandanasyāpi jñeyam | tad evaṃ trividhāpi sā punar akaitavā sakaitavā ceti dvividhā jñeyā | tatrāropa-saṅga-siddhayor yasyā bhaktaḥ sambandhena bhakti-pada-prāptyāṃ sāmarthyaṃ tan-mātrāpekṣatvaṃ ced akaitavatvaṃ svīyānyadīya-phalāpekṣa- parikaratvaṃ ced akaitavatvaṃ prayojanāntarāpekṣayā karma-jñāna- parikaratvaṃ cet sakaitavatvam | svarūpa-siddhāyāś ca yasya bhagavataḥ sambandhena tādṛśaṃ māhātmyaṃ tan-mātrāpekṣa-parikaratvaṃ ced akaitavatvaṃ prayojanāntarāpekṣayā karma-jñāna-parikaratvaṃ cet sakaitavatvam | iyam evākaitavākiñcanākhyatvena pūrvam uktā | dharmaḥ projjhita-kaitavo'tra paramaḥ [BhP 1.1.2] ity atra cāsyās tad-ubhaya-vidhatve pramāṇaṃ jñeyam | tathoktaṃ - prīyate'malayā bhaktyā harir anyad- viḍambanam [BhP 7.7.52] iti | athāropa-siddhā - etad-artham eva naiṣkarmyam apy acyuta-bhāva-varjitam [BhP 1.5.12] ity ādau sakāma-niṣkāmayor dvayor api karmaṇor nindā | bhagavad-vaimukhyāviśeṣāt | tatra yādṛcchika-ceṣṭāyā api bhagavad-arpitatve bhagavad-dharmatvaṃ bhavati kim uta vaidika-karmaṇa iti vaktuṃ tasyā api tad-rūpatvam āha - kāyena vācā manasendriyair vā buddhyātmanā vānusṛta-svabhāvāt | karoti yad yat sakalaṃ parasmai nārāyaṇāyeti samarpayet tat || [BhP 11.2.36] pūrvaṃ hi dharmān bhāgavatān brūta [BhP 11.2.31] iti praśnānantaraṃ ye vai bhagavatā proktā [BhP 11.2.34] ity ādinā mukhyatvena sākṣāt-tal-labdhaye upāya-bhūtāḥ śravaṇa-kīrtanādayo bhāgavatā dharmā lakṣitāḥ te cātraiva śṛṇvan su-bhadrāṇi rathāṅga-pāṇer [BhP 11.2.39] ity-ādinā katicid darśitāḥ | uttarādhyāye ca -- tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ [BhP 11.3.22] ity upakrama-vākyād anantaraṃ iti bhāgavatān dharmān śikṣayan bhaktyā tad-utthayā [BhP 11.3.33] ity upasaṃhāra-vākyasya prāg bhāgavata-dharmatvenānya-saṅga-tyāgādikam api vakṣyate | sarvato manaso'saṅgam [BhP 11.3.23] ity ādinā | tasmāt laukika-karmādy-arpaṇam idaṃ yathā kathañcit tad-dharma-siddhy-artham evocyate | arthaś cāyaṃ ṭīkāyām - ātmanā cittenāhaṅkāreṇa vā anusṛto yaḥ svabhāvas tasmāt | ayam arthaḥ - na kevalaṃ vidhitaḥ kṛtam eveti niyamaḥ svabhāvānusāri laukikam apīti | śrī-gītāsu ca - yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat | yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam || [Gītā 9.27] iti | itaḥ pūrvaṃ prāṇa-buddhi-dharmādhikārataḥ ity ādi-mantraś ca tathā | atra svābhāvika-karmaṇo'rpaṇe duṣkarmaṇo dvividhā gatiḥ | jñānecchūnām aviśeṣeṇa | bhaktīcchūnāṃ tu anena durvāsana-duḥkha-darśanena ca sa karuṇāmayaḥ karuṇāṃ karotv iti vā (page 111) yā prītir avivekānāṃ viṣayeṣv anapāyinī | tvām anusmarataḥ sā me hṛdayān nāpasarpatu || [ViP 1.20.19] iti viṣṇu-purāṇokta-prakāreṇa | yuvatīnāṃ yathā yūni yūnāṃ ca yuvatau yathā | mano'bhiramate tadvan mano'bhiramatāṃ tvayi || [PadmaP 6.128.258] iti pādmokta-prakāreṇa ca mama sukarmaṇi duṣkarmaṇi yad-rāga-sāmānyaṃ tat sarvato-bhāvena bhagavad-viṣayam eva bhavatv iti samādhyeyam | kāmināṃ tu na sarvathaiva sarva-duṣkarmārpaṇam | vedoktam eva kurvāṇo niḥsaṅgo'rpitam īśvare [BhP 11.3.4] ity atra punar vaidikam eveśvare'rpitaṃ kurvāṇa ity uktam || || 11.2 || śrī-kavir nimim || 217 ||
English translation
English witness · section(s) 211
Anuccheda 211
1 One should not see his spiritual master as an ordinary fruitive worker. Rather one should see his spiritual master in the same way one sees the Supreme Lord Himself. Lord Krsna confirms this in the following words (Srimad Bhagavatam 11.17.27): 2 "One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods."* 3 This verse is part of the description of a brahmacari's duties. This verse was spoken by the Supreme Personality of Godhead.
Bhakti · Sanskrit §218 · English §212
Source[२१८] अथ वैदिक-कर्मार्पणस्य प्रशंसाम् आहुः - क्लेश-भूर्य्-अल्प-साराणि कर्माणि विफलानि वा । देहिनां विषयार्तानां न तथैवार्पितं त्वयि ॥ [भ्प् ८.५.४७] विषयार्तानां कर्माणि क्वचित् क्लेशो भूरिर् येषु तथाप्य् अल्पं फलं येषु तथाप्य् अभूतानि भवन्ति, क्वचित् कृष्यादिवद् विफलानि वा भवन्ति, त्वय्य् अर्पितं कर्म तु न तथा । किन्तु क्लेशं विना यथा कथञ्चित् कृतस्य कामनयाप्य् अर्पणे तत्-कामस्यावश्यक-प्राप्तिः । सा च सर्वत उत्कृष्टा भवति । तथा तन्-मात्र-फलेन च पर्याप्तिर् न भवति संसार-विध्वंसादि- फलत्वाद् इत्य् अर्थः । तद् उक्तम् -- यान् आस्थाय नरो राजन् न प्रमाद्येत कर्हिचित् । धावन् निमील्य वा नेत्रे न स्खलेन् न पतेद् इह ॥ [भ्प् ११.२.३५] इति । सत्यं दिशत्य् अर्थितम् अर्थितो नॄणाम् [भ्प् ५.१९.२८] इत्य् आदि च । यथैव नाभिः ऋषभ-देव-रूपं भगवन्तं पुत्रत्वेनापि लेभे । श्री-गीतासु च -- नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पम् अप्य् अस्य धर्मस्य त्रायते महतो भयात् ॥ [गीता २.४०] इति । ॥ ८.५ ॥ देवाः श्रीमद्-अजितम् ॥ २१८ ॥
[218] atha vaidika-karmārpaṇasya praśaṃsām āhuḥ - kleśa-bhūry-alpa-sārāṇi karmāṇi viphalāni vā | dehināṃ viṣayārtānāṃ na tathaivārpitaṃ tvayi || [BhP 8.5.47] viṣayārtānāṃ karmāṇi kvacit kleśo bhūrir yeṣu tathāpy alpaṃ phalaṃ yeṣu tathāpy abhūtāni bhavanti, kvacit kṛṣyādivad viphalāni vā bhavanti, tvayy arpitaṃ karma tu na tathā | kintu kleśaṃ vinā yathā kathañcit kṛtasya kāmanayāpy arpaṇe tat-kāmasyāvaśyaka-prāptiḥ | sā ca sarvata utkṛṣṭā bhavati | tathā tan-mātra-phalena ca paryāptir na bhavati saṃsāra-vidhvaṃsādi- phalatvād ity arthaḥ | tad uktam -- yān āsthāya naro rājan na pramādyeta karhicit | dhāvan nimīlya vā netre na skhalen na pated iha || [BhP 11.2.35] iti | satyaṃ diśaty arthitam arthito nṝṇām [BhP 5.19.28] ity ādi ca | yathaiva nābhiḥ ṛṣabha-deva-rūpaṃ bhagavantaṃ putratvenāpi lebhe | śrī-gītāsu ca -- nehābhikramanāśo'sti pratyavāyo na vidyate | svalpam apy asya dharmasya trāyate mahato bhayāt || [Gītā 2.40] iti | || 8.5 || devāḥ śrīmad-ajitam || 218 ||
English translation
English witness · section(s) 212
Anuccheda 212
1 The spiritual master who is approached by persons seeking the highest goal of life is described in the following words (Srimad Bhagavatam 7.15.26-27): 2 "The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies and knowledge are like the bathing of an elephant."* 3 "The Supreme Personality of Godhead, Lord Krsna, is the master of all other living entities and of the material nature. His lotus feet are sought and worshipped by great saintly persons like Vyasa. Nonetheless, there are fools who consider Lord Krsna an ordinary human being."* 4 The spiritual master (esah) has the same virtues as the Supreme Personality of Godhead Himself. The spiritual master has the same nature as the Lord. That is the meaning here. These verses were spoken by Sri Narada to King Yudhisthira.