Bhakti · Sanskrit §219 · English §213
Source[२१९] तद् एव कर्मार्पणम् उपपादयति त्रिभिः - एतत् संसूचितं ब्रह्मंस् ताप-त्रय-चिकित्सितम् । यद् ईश्वरे भगवति कर्म ब्रह्मणि भावितम् ॥ [भ्प् १.५.३२] ब्रह्मन् हे श्री-वेद-व्यास एतत् ताप-त्रयस्य चिकित्सितं चिकित्सा तैश् चातुर्मास्य-वासिभिः परमहंसैः सूचितम् । किं तत् ? भगवति कर्म यत् समर्पितं भवति । तत्र कर्म समर्पणम् एवेत्य् अर्थः । कथम्भूते ? स्वयं भगवति पूर्ण-स्वरूपैक्श्वर्यादि-मत्तया सर्वांशिन्य् एव केनचिद् अंशेन जीवादि-नियन्तृतया ईश्वरे परमात्म-शब्द-वाच्ये स्वरूप-भूत- विशेषणेन विना केवल-चिन्-मात्रतया प्रतिपाद्यत्वेन ब्रह्मनि तच्-छब्द- वाच्ये ।
[219] tad eva karmārpaṇam upapādayati tribhiḥ - etat saṃsūcitaṃ brahmaṃs tāpa-traya-cikitsitam | yad īśvare bhagavati karma brahmaṇi bhāvitam || [BhP 1.5.32] brahman he śrī-veda-vyāsa etat tāpa-trayasya cikitsitaṃ cikitsā taiś cāturmāsya-vāsibhiḥ paramahaṃsaiḥ sūcitam | kiṃ tat ? bhagavati karma yat samarpitaṃ bhavati | tatra karma samarpaṇam evety arthaḥ | kathambhūte ? svayaṃ bhagavati pūrṇa-svarūpaikśvaryādi-mattayā sarvāṃśiny eva kenacid aṃśena jīvādi-niyantṛtayā īśvare paramātma-śabda-vācye svarūpa-bhūta- viśeṣaṇena vinā kevala-cin-mātratayā pratipādyatvena brahmani tac-chabda- vācye |
English translation
English witness · section(s) 213
Anuccheda 213
1 Some pure devotees say that the spiritual master and Lord Siva are both non-different from the Supreme Personality of Godhead. They are seen in this way because they are both very dear to the Lord. This is explained in the following words (Srimad Bhagavatam 4.30.38): 2 "Dear Lord, by virtue of a moment's association with Lord Siva, who is very dear to You and who is Your most intimate friend, we were fortunate to attain You. You are the most expert physician, capable of treating the incurable disease of material existence. On account of our great fortune, we have been able to take shelter at Your lotus feet."* 3 This verse states, Lord Siva (bhavasya) is Your dear friend. We have attained You (tvam gatim), who are the most expert physician (bhisaktamam), capable of treating the incurable disease of material existence, of birth (bhavasya) and death (mrtyoh)". Lord Siva is the spiritual master of the speakers of this verses. This verse was spoken by the Pracetas to the eight-armed Purusa-avatara.
Bhakti · Sanskrit §220 · English §214
Source[२२०] ननु उत्पत्त्यैव तत्-तत्-सङ्कल्पेन विहितत्वात् संसार-हेतोः कर्मणः कथं ताप-त्रय-निवर्तकत्वम् । उच्यते सामग्री-भेदेन घटत इति यथा -- (पगे ११२) आमयो यश् च भूतानां जायते येन सुव्रत । तद् एव ह्य् आमयं द्रव्यं न पुनाति चिकित्सितम् ॥ [भ्प् १.५.३३] आमयो रोगो येन घृतादिना जायते तद् एव केवलम् आमय-कारणं द्रव्यं तम् आमयं न निवर्तयति किन्तु चिकित्सितं द्रव्यान्तरैर् भावितं सत् निवर्तयत्य् एव ।
[220] nanu utpattyaiva tat-tat-saṅkalpena vihitatvāt saṃsāra-hetoḥ karmaṇaḥ kathaṃ tāpa-traya-nivartakatvam | ucyate sāmagrī-bhedena ghaṭata iti yathā -- (page 112) āmayo yaś ca bhūtānāṃ jāyate yena suvrata | tad eva hy āmayaṃ dravyaṃ na punāti cikitsitam || [BhP 1.5.33] āmayo rogo yena ghṛtādinā jāyate tad eva kevalam āmaya-kāraṇaṃ dravyaṃ tam āmayaṃ na nivartayati kintu cikitsitaṃ dravyāntarair bhāvitaṃ sat nivartayaty eva |
English translation
English witness · section(s) 214
Anuccheda 214
1 By taking shelter of the spiritual master, one thus attains love for the Supreme Lord. Now different varieties of worship will be shown. The Lord may be approach as impersonal and without variety or as personal and possessing variety. The first way is the path of impersonal knowledge. The second way is of two kinds. In one kind one accepts the ahangrahopasana method of the impersonalists, and in the other kind one accepts the path of devotional service to the Lord. The knowledge of the impersonalists is described in the following words (Srimad Bhagavatam 11.19.27) where Lord Krsna explains: "Real knowledge is the awareness that reveals My all-pervading presence."*** 2 The knowledge (jnanam) here is knowledge that sees no difference.
Bhakti · Sanskrit §221 · English §215–216
Source[२२१] एवं नृणां क्रिया-योगाः सर्वे संसृति-हेतवः । त एवात्म-विनाशाय कल्पन्ते कल्पिताः परे ॥ [भ्प् १.५.३४] परे भगवति कल्पिताः कामनयाप्य् अर्पिताः सन्तः संसार-ध्वंस-पर्यन्त- फलत्वाद् आत्म-विनाशाय कर्म-निवृत्तये कल्पन्ते । ॥ १.५ ॥ श्री-नारदो व्यासम् ॥ २१९-२२१ ॥
[221] evaṃ nṛṇāṃ kriyā-yogāḥ sarve saṃsṛti-hetavaḥ | ta evātma-vināśāya kalpante kalpitāḥ pare || [BhP 1.5.34] pare bhagavati kalpitāḥ kāmanayāpy arpitāḥ santaḥ saṃsāra-dhvaṃsa-paryanta- phalatvād ātma-vināśāya karma-nivṛttaye kalpante | || 1.5 || śrī-nārado vyāsam || 219-221 ||
English translation
English witness · section(s) 215–216
Anuccheda 215
1 Many different methods of spiritual advancement are described. Impersonal knowledge has already been described. The method may be seen in the conversation of King Prthu and Sri Sanatkumara and in other places also in Srimad-Bhagavatam. From that hearing contemplation follows. First the hearers develop a sense of understanding. Then they can understand the nature of spirit, which is different from dull matter. In the realm of spirit there are many forms of the Supreme Lord and many forms of the Lord's spiritual potencies. This the impersonalists are not able to understand. The Lord and His potencies are like the moon disc and the many individual rays of moonlight that emanate from the moon disc, rays of light that are distinct from each other and from the moon disc also. These different spiritual forms cannot be seen with material eyes. Only if, by the mercy of a great soul, one has spiritual eyes, can one see the variety that is the true nature of spirit. If one does not have such spiritual eyes one sees a spiritual nature that has no variety and one aspires to merge into that varietyless spirit. That varietyless spirit is the object of the impersonalists continual meditation. This meditation and merging is described in the following words (Srimad Bhagavatam 2.2.15-16): 2 "O King, whenever the yogi desires to leave this planet of human beings, he should not be perplexed about the proper time or place, but should comfortably sit without being disturbed and, regulating the life air, should control the senses by the mind.* 3 Thereafter, the yogi should merge his mind, by his unalloyed intelligence, into the living entity, and then merge the living entity into the Superself. And by doing this, the fully satisfied living entity becomes situated in the supreme stage of satisfaction, so that he ceased from all other activities."* 4 Here "etam" means "the intelligence", "ksetra-jne" means "the seer of the intelligence and other things", and "nilayet" means "he merges". By his intelligence (buddhya) he merges the knower of the field of activities into the pure soul (atmani), who is free of being the seer and other things. Then he merges the pure soul (atmanam) into the Supreme (atmani). Being locked up (avarudhya) in the Supreme, he thinks he has attained oneness with the Supreme. In this way he attains satisfaction (labdhopasantih). Then he ceases (viramet) from all other activities (krtyat). In this way, by seeming to end his own existence, he attains the Supreme."
Anuccheda 216
1 This impersonal knowledge is described in the following words of Bhagavad-gita (8.3): "The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self."* 2 In this verse the word "sva" means "of the pure spirit soul", "bhavah" means "meditation", and "adhyatma" means "in relation to the soul". That is the meaning. Described here is ahangrahopasana meditation, where the individual soul thinks, "I am the supreme controller, the master of all potencies". The result of this meditation is that the Lord's power becomes manifested in the meditator. An example of this is seen in the Visnu Purana, where Prahlada Maharaja meditating on himself in this way, thwarts the snake-noose and other weapons used against him. In this way, as an insect, meditating on another insect, actually does become that insect, so the meditating transcendentalist attains sarupya, sarsti or another kind of liberation. 3 Now devotional service will be described. Devotional service has two natures, a borderline nature and an original nature. The Garuda Purana explains: 4 "Now I will describe devotional service to Lord Visnu. By engaging in one attains everything. Lord Hari is pleased by devotional service. Nothing else pleases Him." 5 After that it is also said there: "The verbal root 'bhaj' means 'to serve'. Therefore the learned say that the noun 'bhakti', which refers to the best of all spiritual paths, means 'devotional service'." 6 In this verse the borderline nature of devotional service is described in the phrase "yaya sarvam avapyate" (by devotional service everything is attained). This is also described in the following words of Srimad-Bhagavatam (2.3.10): "A person who has broader intelligence, whether he be full of all material desires, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead."* The word "budhaih (by the wise) here affirms that the "bhakti" (devotional service) here cannot be the same as the ahangrahopasana of the impersonalists. The word "seva" (service) here describes the original nature of devotional service. Devotional service is performed in three ways: with body, words and mind. Ahangrahopasana, however, is performed out of fear, hatred and other faulty motives. The word "sadhana-bhuyasi" means that devotional service is best of all spiritual paths. The two natures of devotional service are also described in the following words (Srimad Bhagavatam 11.2.34): 7 "Even ignorant living entities can very easily come to know the Supreme Lord if they adopt those means prescribed by the Supreme Lord Himself. The process recommended by the Lord is to be known as bhagavata-dharma, or devotional service to the Supreme Personality of Godhead."*** 8 Here the phrase "avidusam pumsam" means "by they who engage in devotional service but do not understand the true glories of devotional service", "atmanah" means "of the Supreme, who is manifested as Brahman, Paramatma and Bhagavan", "anjah" means "without effort", "labdhaye" means "to attain", and "upayah" means "methods". The word "bhagavata" means "spoken by the Supreme Lord Himself". This word is explained by the Lord Himself in the following words (Srimad Bhagavatam 11.14.3): 9 "By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahma because I Myself am the religious principles enunciated in the Vedas."*** 10 In this way devotional service is described (proktah) by the Lord Himself. Then the verse declares, "Please understand (viddhi) the spiritual process (tan) known as bhagavata-dharma (bhagavatan)". The word "hi" (certainly) is used to emphasise that this is the way to attain success. Direct devotional service is called bhagavata-dharma in this verse. It is revealed to be the highest dharma in these words (Srimad Bhagavatam 6.3.22): "Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society."* The words "atma-labdhaye proktah" here refer to the borderline nature of devotional service. This means that one cannot attain the Supreme in any other way. The words "atma-labdhaye upayah" here refer to the original nature of devotional service. The methods here refer to the methods described by the Lord Himself. The verse quoted in the beginning of this anuccheda was spoken by Sri Kavi to King Nimi.
Bhakti · Sanskrit §222–223 · English §217
Source[२२२] किं च कर्म-फलं वस्तुतो भगवद्-आश्रयम् एव । तत् तु दुर्बुद्धेर् आत्म- सात्-कुर्वतो युक्त्यवतुछ-फल-प्राप्तिः संसारश् च । सुधियस् तु तत्-साक्षात्- कुर्वतस् तद्-वैपरीत्यम् इत्य् आह गद्याभ्याम् -- सम्प्रचरत्सु नाना-यागेषु विरचिताङ्ग-क्रियेष्व् अपूर्वं यत् तत् क्रिया-फलं धर्माख्यं परे ब्रह्मणि यज्ञ-पुरुषे सर्व-देवता-लिङ्गानां मन्त्राणाम् अर्थ-नियाम-कतया साक्षात्-कर्तरि पर-देवतायां भगवति वासुदेव एव भावयमान आत्म-नैपुण्य-मृदित-कषायो हविःष्व् अध्वर्युभिर् गृह्यमाणेषु स यजमानो यज्ञ-भाजो देवांस् तान् पुरुषावयवेष्व् अभ्यध्यायत् । [भ्प् ५.७.६] इति । टीका च - सम्प्रचरत्सु प्रवर्तमानेषु विरचिता अनुष्ठिता अङ्ग-क्रिया येषां तेषु यद् अपूर्वं तद् वासुदेव एव भावयमानश् चिन्तयन् स यजमानो यज्ञ-भाग-भाजो ये देवास् तान् पुरुषस्य वासुदेवस्य आवयवेषु चक्सुर्-आदिषु अभ्यध्यायत्, न तु तत्-पृथक्त्वेनेत्य् अन्वयः । अपूर्वे पक्ष-द्वयं मीमांसकानाम् । तदानीम् एव सूक्ष्मत्वेनोत्पन्नं फलम् एवापूर्वं कालान्तर-फलोत्पादिका कर्म-शक्तिर् वेति । तद् उक्तम् -- यागाद् एव फलं तद् धि शक्ति-द्वारेण सिध्यति । सूक्ष्म-शक्त्य्-आत्मकं वापि फलम् एवोपजायते ॥ इति । तद् एतद् आह क्रिया-फलं धर्माख्यम् [भ्प् ५.७.६] इति च । ननु यद्य् अङ्गं देवता कर्म प्रधानम् इति मतं तर्हि कर्तृ-निष्ठम् अपूर्वं स्यात् । तद् उक्तम् - कर्मभ्यः प्राग् अयोग्यस्य कर्मणः पुरुषस्य वा । योग्यता शास्त्र-गम्या या परा सापूर्वम् इष्यते ॥ इति । अथ देवता प्रधानं कर्म तु देवताराधनार्थं, तदा देवता-प्रसाद्- रूपत्वाद् अपूर्वस्य देवताश्रत्वम् एव युक्तं प्रोक्षणाद्य्-अपूर्वस्येव व्रीह्य्-आद्य्-आश्रयत्वम् । कुतो वासुदेवाश्रयम् अपूर्वं भावयति ? उच्यते । यदि कर्तृ-निष्ठम् अपूर्वं स्यात् तर्हि वासुदेवस्यान्तर्यामिणः प्रवर्तकत्वेन मुख्य-कर्तृत्वात् तद्-आश्रयम् एवापूर्वं, न तु तत्-प्रयोज्य- यजमानाश्रयं, शास्त्र-फलं प्रयोक्तरीति न्यायात् । अन्यथा ऋत्विजाम् अप्य् अपूर्वाश्रयत्व-प्रसङ्गात् । तद् एवाह - साक्षात्-कर्तरीति । देवताश्रयत्वेऽपि वासुदेवाश्रयत्वम् एवेत्य् आह - पर-देवतायाम् इति । परदेवतात्वे हेतुः सर्वदेवता-लिङ्गानां तत्-तद्-देवता-प्रकाशकानां मन्त्राणां येऽर्था इन्द्रादि-देवतास् तेषां नियामकतया तस्यैव प्रसादनीयत्वात् फल-दातृत्वाच् च युक्त-सेवाश्रयत्वम् इत्य् अर्थः । एवं भावनम् एवात्मनो नैपुण्यं कौशलं तेन मृदिताः क्षीणाः कषाया रागादयो यस्य । अध्वर्युभिर् इति बहु-वचनं नाना-कर्माभिप्रायेण इत्य् एषा । (पगे ११६) अत्र विष्णोर् अङ्गित्वेन तद्-भजनं च दोष इति लभ्यते । अत्र पाद्मोत्तर- खण्डे यथा - उद्दिश्य देवता एव जुहोति च ददाति च । स पाषण्डीति विज्ञेयः स्वतन्त्रो वापि कर्मसु ॥ [पद्मप् ६.२३५.८] इति । पाषण्डत्वम् अत्र वैष्णव-मार्गाद् भ्रष्टत्वम् इत्य् अर्थः । श्री-गीतासु - येऽप्य् अन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः । तेऽपि माम् एव कौन्तेय यजन्त्य् अविधिपूर्वकम् ॥ अहं हि सर्वयज्ञानां भोक्ता च प्रभुर् एव च । न तु माम् अभिजानन्ति तत्त्वेनातश् च्यवन्ति ते ॥ [गीता ९.२३.-२४] अतो वास्तव-विचारे सर्व एव वेद-मार्गाः श्री-भगवत्य् एव पर्यवस्यन्तीत्य् अभिप्रेत्योक्तं श्रीमद्-अक्रूरेण -- सर्व एव यजन्ति त्वां सर्व-देव-मयेश्वरम् । येऽप्य् अन्य-देवता-भक्ता यद्य् अप्य् अन्य-धियः प्रभो ॥ यथाद्रि-प्रभवा नद्यः पर्जन्यापूरिताः प्रभो । विशन्ति सर्वतः सिन्धुं तद्वत् त्वां गतयोऽन्ततः ॥ [भ्प् १०.४०.९-१०] इति । गतयो मार्गाः । अन्ततो विचार-पर्यवसानेन । अथ द्वितीयं गद्यम् - एवं कर्म-विशुद्ध्या विशुद्ध-सत्त्वस्यान्तर्-हृदयाकाश-शरीरे ब्रह्मणि भगवति वासुदेवे महा-पुरुष-रूपोपलक्षणे श्रीवत्स-कौस्तुभ-वन- मालारि-दर-गदादिभिर् उपलक्षिते निज-पुरुष-हृल्-लिखितेनात्मनि पुरुष- रूपेण विरोचमान उच्चैस्तरां भक्तिर् अनुदिनम् एधमान-रयाजायत [भ्प् ५.७.७] इति । एवं पूर्वोक्त-प्रकारेण कर्म-विशुद्ध्या विशुद्ध-सत्त्वस्य भक्तिः स- श्रद्ध-श्रवण-कीर्तनादि-लक्षणा जायतेत्य् अन्वयः । क्व ? भगवति वासुदेवे पूर्ण-स्वरूप-भगाभ्यां सर्व-निवासेन च तत्-तन्-नाम्ना प्रसिद्धोऽन्तर्-हृदये य आकाशः स एव शरीरं स्वस्यैवाविर्भाव- विशेषाधिष्ठानं यस्य तस्मिन् अन्तर्यामिणि परमात्माख्ये ब्रह्मणि निर्विशेषाविर्भावात् तद्-आख्ये च भगवतो निराकारत्वं वारयति महा- पुरुषस्य यद् रूपं शास्त्रे श्रूयते तद् रूपं लक्ष्यते दृश्यते यत्र तस्मिन् । किं च श्रीवत्सादिभिर् अपि चिह्निते । एधमान-रया वर्धमान-प्रकर्षा । ॥ ५.७ ॥ श्री-शुकः ॥ २२३ ॥
[222] kiṃ ca karma-phalaṃ vastuto bhagavad-āśrayam eva | tat tu durbuddher ātma- sāt-kurvato yuktyavatucha-phala-prāptiḥ saṃsāraś ca | sudhiyas tu tat-sākṣāt- kurvatas tad-vaiparītyam ity āha gadyābhyām -- sampracaratsu nānā-yāgeṣu viracitāṅga-kriyeṣv apūrvaṃ yat tat kriyā-phalaṃ dharmākhyaṃ pare brahmaṇi yajña-puruṣe sarva-devatā-liṅgānāṃ mantrāṇām artha-niyāma-katayā sākṣāt-kartari para-devatāyāṃ bhagavati vāsudeva eva bhāvayamāna ātma-naipuṇya-mṛdita-kaṣāyo haviḥṣv adhvaryubhir gṛhyamāṇeṣu sa yajamāno yajña-bhājo devāṃs tān puruṣāvayaveṣv abhyadhyāyat | [BhP 5.7.6] iti | ṭīkā ca - sampracaratsu pravartamāneṣu viracitā anuṣṭhitā aṅga-kriyā yeṣāṃ teṣu yad apūrvaṃ tad vāsudeva eva bhāvayamānaś cintayan sa yajamāno yajña-bhāga-bhājo ye devās tān puruṣasya vāsudevasya āvayaveṣu caksur-ādiṣu abhyadhyāyat, na tu tat-pṛthaktvenety anvayaḥ | apūrve pakṣa-dvayaṃ mīmāṃsakānām | tadānīm eva sūkṣmatvenotpannaṃ phalam evāpūrvaṃ kālāntara-phalotpādikā karma-śaktir veti | tad uktam -- yāgād eva phalaṃ tad dhi śakti-dvāreṇa sidhyati | sūkṣma-śakty-ātmakaṃ vāpi phalam evopajāyate || iti | tad etad āha kriyā-phalaṃ dharmākhyam [BhP 5.7.6] iti ca | nanu yady aṅgaṃ devatā karma pradhānam iti mataṃ tarhi kartṛ-niṣṭham apūrvaṃ syāt | tad uktam - karmabhyaḥ prāg ayogyasya karmaṇaḥ puruṣasya vā | yogyatā śāstra-gamyā yā parā sāpūrvam iṣyate || iti | atha devatā pradhānaṃ karma tu devatārādhanārthaṃ, tadā devatā-prasād- rūpatvād apūrvasya devatāśratvam eva yuktaṃ prokṣaṇādy-apūrvasyeva vrīhy-ādy-āśrayatvam | kuto vāsudevāśrayam apūrvaṃ bhāvayati ? ucyate | yadi kartṛ-niṣṭham apūrvaṃ syāt tarhi vāsudevasyāntaryāmiṇaḥ pravartakatvena mukhya-kartṛtvāt tad-āśrayam evāpūrvaṃ, na tu tat-prayojya- yajamānāśrayaṃ, śāstra-phalaṃ prayoktarīti nyāyāt | anyathā ṛtvijām apy apūrvāśrayatva-prasaṅgāt | tad evāha - sākṣāt-kartarīti | devatāśrayatve'pi vāsudevāśrayatvam evety āha - para-devatāyām iti | paradevatātve hetuḥ sarvadevatā-liṅgānāṃ tat-tad-devatā-prakāśakānāṃ mantrāṇāṃ ye'rthā indrādi-devatās teṣāṃ niyāmakatayā tasyaiva prasādanīyatvāt phala-dātṛtvāc ca yukta-sevāśrayatvam ity arthaḥ | evaṃ bhāvanam evātmano naipuṇyaṃ kauśalaṃ tena mṛditāḥ kṣīṇāḥ kaṣāyā rāgādayo yasya | adhvaryubhir iti bahu-vacanaṃ nānā-karmābhiprāyeṇa ity eṣā | (page 116) atra viṣṇor aṅgitvena tad-bhajanaṃ ca doṣa iti labhyate | atra pādmottara- khaṇḍe yathā - uddiśya devatā eva juhoti ca dadāti ca | sa pāṣaṇḍīti vijñeyaḥ svatantro vāpi karmasu || [PadmaP 6.235.8] iti | pāṣaṇḍatvam atra vaiṣṇava-mārgād bhraṣṭatvam ity arthaḥ | śrī-gītāsu - ye'py anyadevatābhaktā yajante śraddhayānvitāḥ | te'pi mām eva kaunteya yajanty avidhipūrvakam || ahaṃ hi sarvayajñānāṃ bhoktā ca prabhur eva ca | na tu mām abhijānanti tattvenātaś cyavanti te || [Gītā 9.23.-24] ato vāstava-vicāre sarva eva veda-mārgāḥ śrī-bhagavaty eva paryavasyantīty abhipretyoktaṃ śrīmad-akrūreṇa -- sarva eva yajanti tvāṃ sarva-deva-mayeśvaram | ye'py anya-devatā-bhaktā yady apy anya-dhiyaḥ prabho || yathādri-prabhavā nadyaḥ parjanyāpūritāḥ prabho | viśanti sarvataḥ sindhuṃ tadvat tvāṃ gatayo'ntataḥ || [BhP 10.40.9-10] iti | gatayo mārgāḥ | antato vicāra-paryavasānena | atha dvitīyaṃ gadyam - evaṃ karma-viśuddhyā viśuddha-sattvasyāntar-hṛdayākāśa-śarīre brahmaṇi bhagavati vāsudeve mahā-puruṣa-rūpopalakṣaṇe śrīvatsa-kaustubha-vana- mālāri-dara-gadādibhir upalakṣite nija-puruṣa-hṛl-likhitenātmani puruṣa- rūpeṇa virocamāna uccaistarāṃ bhaktir anudinam edhamāna-rayājāyata [BhP 5.7.7] iti | evaṃ pūrvokta-prakāreṇa karma-viśuddhyā viśuddha-sattvasya bhaktiḥ sa- śraddha-śravaṇa-kīrtanādi-lakṣaṇā jāyatety anvayaḥ | kva ? bhagavati vāsudeve pūrṇa-svarūpa-bhagābhyāṃ sarva-nivāsena ca tat-tan-nāmnā prasiddho'ntar-hṛdaye ya ākāśaḥ sa eva śarīraṃ svasyaivāvirbhāva- viśeṣādhiṣṭhānaṃ yasya tasmin antaryāmiṇi paramātmākhye brahmaṇi nirviśeṣāvirbhāvāt tad-ākhye ca bhagavato nirākāratvaṃ vārayati mahā- puruṣasya yad rūpaṃ śāstre śrūyate tad rūpaṃ lakṣyate dṛśyate yatra tasmin | kiṃ ca śrīvatsādibhir api cihnite | edhamāna-rayā vardhamāna-prakarṣā | || 5.7 || śrī-śukaḥ || 223 ||
English translation
English witness · section(s) 217
Anuccheda 217
1 Devotional service is of three kinds: 1 aropa siddha, 2. sanga-siddha, and 3. svarupa-siddha. Aropa-siddha devotional service is performed when, even though one personally has no devotion, the Lord somehow engages one in the activities of devotional service. Sanga-siddha devotional service is performed when, even though one has no devotion, by associating with devotees one becomes engaged in the activities of devotional service. This is described in the following words (Srimad Bhagavatam 11.3.22): "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."* 2 Sanga-siddha devotional service is also described in the following words (Srimad Bhagavatam 11.3.23): "A sincere disciple should learn to dissociate the mind from everything material and positively cultivate association with his spiritual master and other saintly devotees."*** In this way one attains devotional service, which is sometimes attained by the help of jnana and karma. 3 Svarupa-siddha devotional service is manifested when devotional service is no longer mixed with jnana or karma, when the Lord directly appears before the devotee, and when the devotee has pure and unwavering devotion for the Lord. This kind of devotional service is characterised by the various devotional activities that begin with hearing and chanting the glories of the Lord. These activities are described in the following words (Srimad Bhagavatam 7.5.23): "Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Visnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words), these nine processes are accepted as pure devotional service. One who had dedicated his life to the service of Krsna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge."* 4 This means hearing about Lord Visnu and chanting the glories of Lord Visnu. These activities are different from the activities of aropa-siddha devotional service. Even if one is bewildered, foolish or has a host of shortcomings, and even if one merely imitates the activities of devotional service, by performing these activities he comes into contact with svarupa-siddha devotional service and he attains the result of that service. 5 Examples of this are Sri Prahlada, whom in his previous birth fasting on Sri Nrsimha-caturdasi, the hawk that circumambulated the temple of the Lord following a dog, and many fools who even though they cannot see the truth, still may sometimes bow down before the Supreme Lord. In this way there are three kinds of devotional service. Devotional service may also be divided in two ways: 1. akaitava (sincere), and 2. sakaitava (insincere). 6 Thus aropa-siddha devotional service and sanga-siddha devotional service are both called by the name bhakti (devotional service). However, if one has even a single ulterior motive, to benefit either oneself of someone else, then his devotional service is called sakaitava (insincere). 7 The glory of svarupa-siddha devotional service is that it has a direct relationship with the Supreme Personality of Godhead. If one engages in this kind of devotional service alone, then the devotional service is akaitava (sincere). However, if the devotional service is mixed with karma or jnana, then the devotional service is sakaitava (insincere). Akaitava devotional service has already been described here in a quote that referred to it by the word "akincana". Akaitava devotional service is also described in the following words (Srimad Bhagavatam 1.1.2): "Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Vyasadeva (in his maturity), is sufficient in itself for God realisation. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart."* In this way the two kinds (akaitava and sakaitava) of devotional service have been described. 8 Akaitava devotional service is also described in these words (Srimad Bhagavatam 7.5.52): "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."* 9 Aropa-siddha devotional service is described in these words (Srimad Bhagavatam 1.5.12 and 12.12.35): "Knowledge of self-realisation, even though free of all material affinity, does not look well if devoid of a conception of the infallible (God). What then is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord?"* In these words fruitive activities, whether performed with material desire or without material desire, are criticised, for these activities have no relationship with the Supreme Lord. However, if somehow or other these activities are offered to the Supreme Lord, they then become activities of devotional service. Vedic duties are described in this way in the following words (Srimad Bhagavatam 11.2.36): 10 "In accordance with the particular nature one has acquired in conditioned life, whatever one does with body, words, mind, senses, intelligence or purified consciousness one should offer to the Supreme, thinking, "This is for the pleasure of Lord Narayana."*** 11 In Srimad Bhagavatam (11.2.31) the following question is asked: "Please speak about how one engages in the devotional service of the Supreme Lord, if you consider me capable of properly hearing these topics. When a living entity offers loving service to the Supreme Lord, the Lord is immediately satisfied, and in return He will give even His own self to the surrendered soul."*** This question is answered in the following words (Srimad Bhagavatam 11.2.34): "Even ignorant living entities can very easily come to know the Supreme Lord if they adopt those means prescribed by the Supreme Lord Himself. The process recommended by the Lord is to be known as bhagavata-dharma, or devotional service to the Supreme Personality of Godhead."*** Devotional service, which is the direct means to attain the Supreme Personality of Godhead, and which consists of a host of activities that begin with hearing and chanting the Lord's glories, is referred to here by the word "bhagavata-dharma". 12 Some of the activities of devotional service are revealed in the following words (Srimad Bhagavatam 11.2.39): "An intelligent person who has controlled his mind and conquered fear should give up all attachment to material objects such as wife, family and nation and should wander freely without embarrassment, hearing and chanting the holy names of the Lord, the bearer of the chariot wheel. The holy names of Krsna are all-auspicious because they describe His transcendental birth and activities, which He performs within this world for the salvation of the conditioned souls. Thus the holy names of the Lord are sung throughout the world."*** 13 In the next chapter it is said (Srimad Bhagavatam 11.3.22-23): "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.*** "A sincere disciple should learn to dissociate the mind from everything material and positively cultivate association with the spiritual master and other saintly devotees. He should be merciful to those in an inferior position to him, cultivate friendship with those on an equal level, and meekly serve those in a higher spiritual position. Thus he should learn to deal properly with all living beings.*** "To serve the spiritual master the disciple should learn cleanliness, austerity, tolerance, silence, study of Vedic knowledge, simplicity, celibacy, non-violence, and equanimity in the face of material dualities such as heat and cold, happiness and distress.*** "One should practice meditation by constantly seeing oneself to be an eternal cognisant spirit soul and seeing the Lord to be the absolute controller of everything. To increase one's meditation one should live in a secluded place and give up all false attachment to one's home and household paraphernalia. Giving up the decorations of the temporary material body, one should dress himself with scraps of cloth found in rejected places, or with the bark of trees. In this way one should learn to be satisfied in any material situation.*** "One should have firm faith that he will achieve all success in life by following those scriptures that describe the glories of the Supreme Personality of Godhead, Bhagavan. At the same time, one should avoid blaspheming other scriptures. One should rigidly control his mind, speech, and bodily activities, always speak the truth, and bring the mind and senses under full control.*** "One should hear, glorify, and meditate upon the wonderful transcendental activities of the Lord. One should specifically become absorbed in the appearance, activities, qualities, and holy names of the Supreme Personality of Godhead. Thus inspired, one should perform all of one's daily activities as an offering to the Lord. One should perform sacrifice, charity and penance exclusively for the Lord's satisfaction. Similarly one should chant only those mantras that glorify the Supreme Personality of Godhead. And all one's religious activities should be performed as an offering to the Lord. Whatever one finds pleasing or enjoyable he should immediately offer to the Supreme Lord, and even his wife, children, home, and very life air he should offer at the lotus feet of the Supreme Personality of Godhead.*** "One who desires his ultimate self-interest should cultivate friendship with those persons who have accepted Krsna as the Lord of their life. One should further develop an attitude of service to all living beings. One should especially try to help those in the human form of life and among them, especially those who accept the principles of religious behaviour. Among the religious persons, one should especially render service to the pure devotees of the Supreme Personality of Godhead.*** "One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship, they feel mutual happiness and satisfaction. And by thus encouraging one another they are able to give up material sense gratification, which is the cause of all suffering.*** "The devotees of the Lord constantly discuss the glories of the Supreme Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Supreme Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritualised bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end."*** "Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak out loud to the Lord, dance, or sing. Such devotees, having transcendental material, conditioned life, sometimes imitate the unborn Supreme by acting out His pastimes. And sometimes, achieving His personal audience, they remain peaceful and silent.*** "Thus learning the science of devotional service and practically engaging in devotional service of the Lord, the devotee come to the stage of love of Godhead. And by complete devotion to the Supreme Personality of Godhead, Narayana, the devotee easily crosses over the illusory energy, maya, which is extremely difficult to cross."*** 14 As was said in the previous description of devotional service, the devotee should avoid association with non-devotees. This is described in the following words (Srimad Bhagavatam 11.3.23): "A sincere disciple should learn to dissociate the mind from everything material and positively cultivate association with his spiritual master and other saintly devotees. He should be merciful to those in an inferior position on him, cultivate friendship wit those on an equal level and meekly serve those in a higher spiritual position. Thus he should learn to deal positively with all living beings."*** 15 In this way even the fruits of ordinary work may be offered to the Lord in order to eventually attain the perfection of devotional service. Srila Sridhara Svami comments on Srimad Bhagavatam 11.2.36: "In the phrase 'atmana vanusrta-svabhavata' the word 'atmana' may mean either 'with the mind' or 'with the false ego'. The meaning is this. It is not only the performance of Vedic duties that may be offered to the Lord. Even ordinary work, performed according to one's own nature, may be offered to Him. This is explained by the Lord Himself in the following words of Sri Bhagavad-gita (9.27): 16 "Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform, do that, O son of Kunti, as an offering to Me."* 17 In the previous verses this advice was given, "One should act according to the nature of one's life-breath, intelligence, and body." When one, according to his own nature, offers his work to the Lord, he may attain two different results for any misdeeds he performs. They who yearn to attain impersonal knowledge do not consider misdeeds different from good deeds. They who yearn to attain devotional service to the Lord see that their present sufferings are due to the material desires still remaining in their hearts. They pray to the merciful Lord, asking that He show mercy to them. 18 In the Visnu Purana it is said: "Fools are attracted to the world of the senses. O Lord, I am not like them. I always remember You and I pray that You will never leave my heart." 19 In the Padma Purana it is said: "Just as the minds of young girls take pleasure in young boys, and young boys take pleasure in young girls, kindly allow my mind to take pleasure in You alone."* 20 This means, "May my good deeds and my misdeeds both lead me to complete love for the Supreme Personality of Godhead." 21 Even materialists may offer their materialistic activities to the Lord. This is explained in the following words (Srimad Bhagavatam 11.3.46): "By executing without attachment the regulated activities prescribed in the Vedas, offering the results of such work to the Supreme Lord, one attains the perfection of freedom from the bondage of material work. The material fruitive results offered in the revealed scriptures are not the actual goal of Vedic knowledge, but are meant for stimulating the interest of the performer."*** Thus one offers the results of Vedic duties to the Supreme Personality of Godhead. The verse quoted in the beginning of this anuccheda was spoken by Sri Kavi to Maharaja Nimi.
Bhakti · Sanskrit §224 · English §218–221
Source[२२४] तद् एतत् कर्मार्पणं द्विविधम् । भगवत्-प्रीणन-रूपं, तस्मिंस् तत्-त्याग- रूपं चेति । यथोक्तं कौर्मे - प्रीणातु भगवान् ईशः कर्मणानेन शाश्वतः । करोति सततं बुद्ध्या ब्रह्मार्पणम् इदं परम् ॥ यद् वा फलानां सन्न्यासं प्रकुर्यात् परमेश्वरे । कर्मणाम् एतद् अप्य् आहुर् ब्रह्मार्पणम् अनुत्तमम् ॥ इति । अत्र निमित्तानि च त्रीणि - कामना नैष्कर्म्यं भक्ति-मात्रं चेति । निष्कामस् तु केवलं न सम्भवति । यद् यद् धि कुरुते जन्तुस् तत् तत् कामस्य चेष्टितम् इत्य् उक्तेः । अत्र कामना-नैष्कर्म्ययोः प्रायः कर्म-त्यागः । प्रीणनं तु तद्-आभास एव स्वार्थ-परत्वात् । भक्तौ पुनः प्रीणनम् एव भक्तेस् तु तद्-एक-जीवनत्वात् । कामना-प्राप्तिर् यथा - क्लेश-भूर्य्-अल्प-साराणि इत्य् आदि । यथा चाङ्गस्य राज्ञः पुत्राथके (पगे ११४) यज्ञे । नैष्कर्म्य-प्राप्तिश् च - वेदोक्तम् एव कुर्वाणो निःसङ्गोऽर्पितम् ईश्वरे । नैष्कर्म्यां लभते सिद्धिं [भ्प् ११.३.४७] इत्य् अत्र । भक्ति-प्राप्तिश् च - एवं कर्म-विशुद्धिं [भ्प् ५.७.७] इत्य्-आदि-गद्ये दर्शितैव । यद् अत्र क्रियते कर्म भगवत्-परितोषणम् । ज्ञानं यत् तद् अधीनं हि भक्ति-योग-समन्वितम् ॥ [भ्प् १.५.३५] इत्य् अत्र च । भक्ति-योगसयचरअत्वाद् ज्ञानम् अत्र भगवज्-ज्ञानम् । परम-भक्तास् तु भगवत्-परितोषणं प्रीणनम् एव प्रार्थयन्ते -- यन् नः स्वधीतं गुरवः प्रसादिता विप्राश् च वृद्धाश् च सद्-आनुवृत्त्या । आर्या नताः सुहृदो भ्रातरश् च सर्वाणि भूतान्य् अनसूययैव ॥ [भ्प् ४.३०.३९] ते तव परितोषणाय भवत्व् इति वृणीमहे । ॥ ४.३० ॥ प्रचेतसः श्रीमद्-अष्टभुजं पुरुषम् ॥ २२४ ॥
[224] tad etat karmārpaṇaṃ dvividham | bhagavat-prīṇana-rūpaṃ, tasmiṃs tat-tyāga- rūpaṃ ceti | yathoktaṃ kaurme - prīṇātu bhagavān īśaḥ karmaṇānena śāśvataḥ | karoti satataṃ buddhyā brahmārpaṇam idaṃ param || yad vā phalānāṃ sannyāsaṃ prakuryāt parameśvare | karmaṇām etad apy āhur brahmārpaṇam anuttamam || iti | atra nimittāni ca trīṇi - kāmanā naiṣkarmyaṃ bhakti-mātraṃ ceti | niṣkāmas tu kevalaṃ na sambhavati | yad yad dhi kurute jantus tat tat kāmasya ceṣṭitam ity ukteḥ | atra kāmanā-naiṣkarmyayoḥ prāyaḥ karma-tyāgaḥ | prīṇanaṃ tu tad-ābhāsa eva svārtha-paratvāt | bhaktau punaḥ prīṇanam eva bhaktes tu tad-eka-jīvanatvāt | kāmanā-prāptir yathā - kleśa-bhūry-alpa-sārāṇi ity ādi | yathā cāṅgasya rājñaḥ putrāthake (page 114) yajñe | naiṣkarmya-prāptiś ca - vedoktam eva kurvāṇo niḥsaṅgo'rpitam īśvare | naiṣkarmyāṃ labhate siddhiṃ [BhP 11.3.47] ity atra | bhakti-prāptiś ca - evaṃ karma-viśuddhiṃ [BhP 5.7.7] ity-ādi-gadye darśitaiva | yad atra kriyate karma bhagavat-paritoṣaṇam | jñānaṃ yat tad adhīnaṃ hi bhakti-yoga-samanvitam || [BhP 1.5.35] ity atra ca | bhakti-yogasayacaraatvād jñānam atra bhagavaj-jñānam | parama-bhaktās tu bhagavat-paritoṣaṇaṃ prīṇanam eva prārthayante -- yan naḥ svadhītaṃ guravaḥ prasāditā viprāś ca vṛddhāś ca sad-ānuvṛttyā | āryā natāḥ suhṛdo bhrātaraś ca sarvāṇi bhūtāny anasūyayaiva || [BhP 4.30.39] te tava paritoṣaṇāya bhavatv iti vṛṇīmahe | || 4.30 || pracetasaḥ śrīmad-aṣṭabhujaṃ puruṣam || 224 ||
English translation
English witness · section(s) 218–221
Anuccheda 218
1 They who offer to the Lord the results of Vedic duties are glorified in the following words (Srimad Bhagavatam 8.5.47): 2 "Karmis are always anxious to accumulate wealth for their sense gratification, but for that purpose they must work very hard. Yet even though they work hard, the results are not satisfying. Indeed, sometimes their work results only in frustration. But devotees who have dedicated their lives to the service of the Lord can achieve substantial results without working very hard. These results exceed the devotee's expectations."*** 3 This verse means, "Karmis are always anxious to accumulate wealth for their sense gratification, but for that purpose they must work very hard. Yet even though they work hard, plowing and doing other work, the results are not satisfying. But devotees who have dedicated their lives to the service of the Lord can achieve substantial results without working very hard. These results exceed the devotee's expectations. This is because the final result they attain is release from the material world of birth and death." 4 This is also described in the following words (Srimad Bhagavatam 11.2.35): "O King, one who accepts this process of devotional service to the Supreme Personality of Godhead will never blunder on his path in this world. Even while running with eyes closed, he will never trip or fall."*** 5 This is again described in 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's special mercy."* 6 That is how Maharaja Nabhi attained as his son Lord Rsabhadeva, who is the Supreme Personality of Godhead. This is also explained in these words of Sri Bhagavad-gita (2.40): 7 "In this endeavour there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear."* 8 The verse quoted in the beginning of this anuccheda was spoken by the demigods to the infallible Supreme Personality of Godhead. Anucchedas 219-221 1 The process of offering the fruits of one's work to the Supreme Personality of Godhead is described in the following three verse. In Srimad Bhagavatam (1.5.32) it is said: 2 "O Brahmana Vyasadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one's activities to the service of the Supreme Lord Personality of Godhead (Sri Krsna)."* 3 Here the word "brahman" means "O Veda-vyasa". "Etat tapa-traya-cikitsitam samsucitam" means "the remedy for the threefold miseries, a remedy spoken by the swanlike enlightened souls who were staying at that place during the four months of Caturmasya". What is that remedy? The remedy is "bhagavati karma yat", which means "dedicating one's activities to the service of the Supreme Personality of Godhead". What is the Supreme Personality of Godhead like? He is described here by the word "bhagavati", which means "full of all opulences and glories" and "the whole of which everything that exists is a part and parcel". The word "isvare" is also used to describe Him because he is the controller of the individual souls, who are all His parts and parcels. In this situation He is also given the name "Paramatma" (the all-pervading Supersoul). 4 Here someone may object: How can the same material activities that were once the cause of bondage in the world of birth and death at another time bring one liberation from the threefold miseries of material existence? To this objection the following reply is given: The same thing may bring different results under different circumstances. This is explained in the following statement (Srimad Bhagavatam 1.5.33): 5 "O goo soul, does not a thing, applied therapeutically, cure a disease that was caused by that very same thing?"* 6 Here "ya amayah" means "the disease", and "yena jayate" means "created by butter or other things". That thing (tad eva dravyam) that first caused the disease does not (na) by itself cure the same disease. However, when mixed with other substances and it can be part of a medicine (cikitsitam) that does cure the disease. 7 This is further explained in the next verse (Srimad Bhagavatam 1.5.340): "Thus when all a man's activities are dedicated to the service of the Lord, those very activities which caused his perpetual bondage become the destroyer of the tree of work."* 8 Here "pare" means "to the Supreme Personality of Godhead" and "kalpitah" means "even when offered with materialistic motives". Because these activities destroy the bondage of continued material existence, they give one the ability (kalpante) to renounce materialistic activities (atma-vinasaya).
Bhakti · Sanskrit §225 · English §222
Source[२२५] तद् एवम् आरोप-सिद्धा दर्शिता । अथ सङ्ग-सिद्धोदाहरण-प्राप्ता मिश्रा भक्तिर् दर्श्यते । स्वरूप-सिद्धासङ्गेन ह्य् अन्येषाम् अपि भक्तित्वं दर्शितम् । तत्र भागवतान् धर्मान् इत्य् आदि-श्री-प्रबुद्ध-वाक्य-प्रकरणे सर्वासङ्ग-दया-मैत्रादीनाम् अपि भागवत-धर्मत्वाभिधानात् । तत्र कर्म-मिश्रा त्रिविधा सम्भवति - स-कामा कैवल्य-कामा, भक्ति- मात्र-कामा च । यद्यपि काम-वैकल्ये अपि - या वै साधन-सम्पत्तिः पुर्षार्थ-चतुष्टये । तया विना तद् आप्नोति नरो नारायणाश्रयः ॥ इत्य् उक्तेः केवलयैव भक्त्या सम्भवतस् तथापि तत्-तद्-वासनानुसारेण तत्र तत्र रुचिर् जायते इत्य् एवं तत्-तद्-अर्थं तन्-मिश्रता जायत इत्य् अवगन्तव्यम् । ततः सकामा प्रायः कर्म-मिश्रैव । तत्र कर्म-शब्देन धर्म एव गृह्यते । तल्-लक्षणं च यम-दूतैः सामान्यत उक्तं वेद- प्रणिहितो धर्मः [भ्प् ६.२.३६] इति । वेदोऽत्र त्रैगुण्य-विषयः त्रैगुण्य- विषया वेदाः [गीता २.४५] इति श्री-गीतोक्तेः । तत्-प्रवर्तन-मात्रत्वेन सिद्धः न तु भक्तिवद् अज्ञानेनापीत्य् अर्थः । श्री-गीतास्व् एवान्यत्र तस्य कर्म- संज्ञितत्वं चोक्तं भूत-भावोद्भव-करो विसर्गः कर्म-संज्ञितः [गीता ८.३] इति । विसर्गो देवतोद्देशेन द्रव्य-त्यागः । तद्-उपलक्षितः सर्वोऽपि धर्मः कर्म-संज्ञित इत्य् अर्थः । स च भूतानां प्राणिनां ये भावा वासनास् तेषाम् उद्भव-कर इति विशेषणाद् भगवद्-भक्तिर् व्यावृत्ता । अथ भक्ति-सङ्गाय धर्मस्य वैशेष्ट्यं चैकादशे । श्री-भगवतोक्तं - धर्मो मद्-भक्ति-कृत् प्रोक्तः [भ्प् ११.१९.२५] इति । भगवद्-अर्पणेन भक्ति- परिकरीकृतत्वेन च भक्तिकृत्त्वम् उच्यते । तद् एवम् ईदृशेन कर्मणा मिश्रा स-कामा भक्तिर् यथा -- (पगे ११५) प्रजाः सृजेति भगवान् कर्दमो ब्रह्मणोदितः । सरस्वत्यां तपस् तेपे सहस्राणां समा दश ॥ ततः समाधि-युक्तेन क्रिया-योगेन कर्दमः । सम्प्रपेदे हरिं भक्त्या प्रपन्न-वरदाशुषम् ॥ [भ्प् ३.२१.६-७] अत्र तद्-दर्शन-जात-भगवद्-अश्रु-पात-लिङ्गेन निष्कामस्याप्य् अस्य । ब्रह्मादेश-गौरवेणैव कामना ज्ञेया । ॥ ३.२१ ॥ श्री-मैत्रेयः ॥ २२५ ॥
[225] tad evam āropa-siddhā darśitā | atha saṅga-siddhodāharaṇa-prāptā miśrā bhaktir darśyate | svarūpa-siddhāsaṅgena hy anyeṣām api bhaktitvaṃ darśitam | tatra bhāgavatān dharmān ity ādi-śrī-prabuddha-vākya-prakaraṇe sarvāsaṅga-dayā-maitrādīnām api bhāgavata-dharmatvābhidhānāt | tatra karma-miśrā trividhā sambhavati - sa-kāmā kaivalya-kāmā, bhakti- mātra-kāmā ca | yadyapi kāma-vaikalye api - yā vai sādhana-sampattiḥ purṣārtha-catuṣṭaye | tayā vinā tad āpnoti naro nārāyaṇāśrayaḥ || ity ukteḥ kevalayaiva bhaktyā sambhavatas tathāpi tat-tad-vāsanānusāreṇa tatra tatra rucir jāyate ity evaṃ tat-tad-arthaṃ tan-miśratā jāyata ity avagantavyam | tataḥ sakāmā prāyaḥ karma-miśraiva | tatra karma-śabdena dharma eva gṛhyate | tal-lakṣaṇaṃ ca yama-dūtaiḥ sāmānyata uktaṃ veda- praṇihito dharmaḥ [BhP 6.2.36] iti | vedo'tra traiguṇya-viṣayaḥ traiguṇya- viṣayā vedāḥ [Gītā 2.45] iti śrī-gītokteḥ | tat-pravartana-mātratvena siddhaḥ na tu bhaktivad ajñānenāpīty arthaḥ | śrī-gītāsv evānyatra tasya karma- saṃjñitatvaṃ coktaṃ bhūta-bhāvodbhava-karo visargaḥ karma-saṃjñitaḥ [Gītā 8.3] iti | visargo devatoddeśena dravya-tyāgaḥ | tad-upalakṣitaḥ sarvo'pi dharmaḥ karma-saṃjñita ity arthaḥ | sa ca bhūtānāṃ prāṇināṃ ye bhāvā vāsanās teṣām udbhava-kara iti viśeṣaṇād bhagavad-bhaktir vyāvṛttā | atha bhakti-saṅgāya dharmasya vaiśeṣṭyaṃ caikādaśe | śrī-bhagavatoktaṃ - dharmo mad-bhakti-kṛt proktaḥ [BhP 11.19.25] iti | bhagavad-arpaṇena bhakti- parikarīkṛtatvena ca bhaktikṛttvam ucyate | tad evam īdṛśena karmaṇā miśrā sa-kāmā bhaktir yathā -- (page 115) prajāḥ sṛjeti bhagavān kardamo brahmaṇoditaḥ | sarasvatyāṃ tapas tepe sahasrāṇāṃ samā daśa || tataḥ samādhi-yuktena kriyā-yogena kardamaḥ | samprapede hariṃ bhaktyā prapanna-varadāśuṣam || [BhP 3.21.6-7] atra tad-darśana-jāta-bhagavad-aśru-pāta-liṅgena niṣkāmasyāpy asya | brahmādeśa-gauraveṇaiva kāmanā jñeyā | || 3.21 || śrī-maitreyaḥ || 225 ||
English translation
English witness · section(s) 222
Anuccheda 222
1 The results of action are all granted by the Supreme Personality of Godhead Himself. Fools think that they themselves bring the results of their own actions. Such persons remain in the material world and enjoy only the most meagre benefits from their labours. Intelligent persons who understand that all results come from the Lord and who offer what they do to Him attain results that are the opposite of meagre. This is explained in two prose passages of Srimad Bhagavatam. The first of these passages (Srimad Bhagavatam 5.7.6.) gives the following explanation: 2 "After performing the preliminaries of various sacrifices, Maharaja Bharata offered the results in the name of religion to the Supreme Personality of Godhead, Vasudeva. In other words, he performed all the yajnas for the satisfaction of Lord Vasudeva, Krsna. Maharaja Bharata thought that since the demigods were different parts of Vasudeva's body, He controls those who are explained in the Vedic mantras. By thinking in this way, Maharaja Bharata was freed from all material contamination, such as attachment, lust and greed. When the priests were about to offer the sacrificial ingredients into the fire, Maharaja Bharata expertly understood how the offering made to different demigods was simply an offering to the different limbs of the Lord. For instance, Indra is the arm of the Supreme Personality of Godhead, and Surya (the sun) is His eye. Thus Maharaja Bharata considered that the oblations offered to different demigods were actually offered unto the different limbs of Lord Vasudeva."* 3 Srila Sridhara Svami comments: "This verse means 'After performing (sampracaratsu) the preliminaries of various sacrifices (nana-yagesu anga-kriya), Maharaja Bharata offered the results in the name of religion to the Supreme Personality of Godhead, Vasudeva. In other words, he performed all the yajnas for the satisfaction of Lord Vasudeva, Krsna (apurvam tad vasudeva eva bhavayamanah). Maharaja Bharata thought that since Surya and the other demigods were different parts of Vasudeva's body (avayavesu) and were therefore not separate from He, He controls those who are explained in the Vedic mantras. By thinking in this way, Maharaja Bharata was freed from all material contamination, such as attachment, lust and greed. When the priests were about to offer the sacrificial ingredients into the fire (sa yajamano yajna-bhaga-bhajah). Maharaja Bharata expertly understood (abhyadhyayat) how the offering made to different demigods (devah) was simply an offering to the different limbs (avyayavesu), beginning with the eyes, of the Lord Vasudeva (purusasya). For instance, Indra is the arm of the Supreme Personality of Godhead, and Surya (the sun) is His eye. Thus Maharaja Bharata considered that the oblations offered to different demigods were actually offered unto the different limbs of Lord Vasudeva.'* "The karma-mimamsakas explain the word 'apurva' in two ways. The first interpretation is that the results of action are given in a subtle way during the present time. In the second interpretation the results are given at a later time by the karma-sakti potency. 4 "This is explained in the following words: "Two potencies bring the results of yajnas. The results are brought by a subtle potency." 5 "In this way the fruits of rituals (kriya) are called 'dharma'". "Here someone may ask the following question: If the demigods are limbs of the Supreme Personality of Godhead and if the Vedic yajnas are therefore most important, then by performing yajnas worships the Supreme Personality of Godhead indirectly (apurvam). Is this not so? "To this question the scriptures give the following reply: 6 "The suitability of the person and the Vedic ritual is determined by scripture. The word 'apurva' is used because the result of the yajna is not attained immediately." 7 "The yajnas offered to the demigods are meant for worshipping the demigods. By the mercy of the demigods one attains the shelter of the demigods. Here animal sacrifices are not appropriate. One should offer rice and other things instead. 8 "How does one take shelter of Lord Vasudeva in this remote way? If it is said that the yajna-performer's worship is this remote, then that means that Lord Vasudeva is the Supersoul who is the original instigator of the yajna, and for this reason He is the original performer of the yajna and the ultimate shelter of the yajna also. The performer of the yajna is not the shelter of the yajna. In the Nyaya-sastra it is said, 'The result described in the scriptures rests in the person who originally set the yajna in motion'. If this were not so then the rtvik priest would be the shelter of the yajna. This is described in this passage in the words 'saksat kartari'. In this way, by taking shelter of the demigods one also takes shelter of Lord Vasudeva. That is described in this passage by the word 'para-devatayam'. 9 How is Lord Vasudeva the Supreme Personality of Godhead? This passage of Srimad Bhagavatam explains, 'sarva-devata-linganam mantranam artha-niyamakataya', which means 'because He is the controller of King Indra and the other demigods, who are explained in the Vedic mantras'. Thus, because He is the person who should be pleased in the yajnas and also because He gives the results of the yajnas, Lord Vasudeva is the remote shelter in whom the Vedic yajnas rest. That is the meaning here. 10 "Here the word 'naipunya' means 'expert in meditation', 'mrditah' means 'destroyed', and 'kasayah' means 'lust and other material defects'. The word 'adhvaryubhih' is used in the plural because the Advaryu priest has many different duties to perform." Note: The quotation from Srila Sridhara Svami's commentary ends here. 11 The yajnas are a limb of Lord Visnu. If one worships Lord Visnu with the idea that Lord Visnu is but one component of the Vedic yajnas, then one commits an offense. 12 This is described in the following words of the Padma Purana, Uttara-khanda: "One who offers yajnas to the demigods and gives them gifts, or one who acts independently and does as he likes, is known as an offender." The word "offender" here means "one who has strayed from the path of worshipping Lord Visnu". 13 The Supreme Personality of Godhead, Lord Krsna, Himself declares (Sri Bhagavad-gita 9.23-24): "Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kunti, but they do so in a wrong way.* 14 "I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognise My true transcendental nature fall down."* 15 The truth is that all the paths of the Vedas lead to the Supreme Personality of Godhead. This is confirmed by Sriman Akrura in the following words (Srimad Bhagavatam 10.40.9-10): 16 "But all these people, my Lord, even those who have turned their attention away from You and are worshipping other deities, are actually worshipping You alone, O embodiment of all the demigods.*** 17 "As rivers born from the mountains and filled by the rain flow from all sides into the sea, so do all these paths in the end reach You, O master."*** 18 Here the word "gatayah" means "paths" and "antatah" means "in the conclusion of philosophical inquiry".
Bhakti · Sanskrit §226 · English §223
Source[२२६] अथ कैवल्य-कामा क्वचित् कर्म-ज्ञान-मिश्रा क्वचिद् ज्ञान-मिश्रा च । तत्र ज्ञानं ज्ञानं चैकात्म्य-दर्शनम् इति दर्शितम् । तदीय-श्रवणादीनां वैराग्य-योग-साङ्ख्यानां च तद्-अङ्गत्वात् तद्-अन्तः-पातः । अथ कर्म- ज्ञान-मिश्रा । यथा -- अनिमित्त-निमित्तेन स्व-धर्मेणामलात्मना । तीव्रया मयि भक्त्या च श्रुत-सम्भृतया चिरम् ॥ ज्ञानेन दृष्ट-तत्त्वेन वैराग्येण बलीयसा । तपो-युक्तेन योगेन तीव्रेणात्म-समाधिना ॥ प्रकृतिः पुरुषस्येह दह्यमाना त्व् अहर्-निशम् । तिरो-भवित्री शनकैर् अग्नेर् योनिर् इवारणिः ॥ [भ्प् ३.२७.२१-२३] निमित्तं फलं न तन्-निमित्तं प्रवर्तकं यस्मिन् तेन निष्कामेन । अमलात्मना निर्मलेन मनसा । ज्ञानेन शास्त्रोत्थेन । योगो जीवात्म- परमात्मनो ध्यानं योगः सन्नहनोपाय-ध्यान-सङ्गति-युक्तिषु इति नानार्थ-वर्गात् । ध्यानम् एव ध्यातृ-ध्येय-विवेक-रहितं समाधिः । अत्र सर्वासाम् एव सिद्धीनां मूलं तच्-चरणार्चनम् [भ्प् १०.८१.१६] इत्य् उक्त्या भक्तेर् अङ्गित्वेऽपि अङ्गवन् निर्देशस् तेषां तत्र साधनान्तर-सामान्य- दृष्टिर् इत्य् अभिप्रायेण । अतएव तेषां मोक्ष-मात्र-फलम् इति । ॥ ३.२७ ॥ श्री-कपिल-देवः ॥ २२६ ॥
[226] atha kaivalya-kāmā kvacit karma-jñāna-miśrā kvacid jñāna-miśrā ca | tatra jñānaṃ jñānaṃ caikātmya-darśanam iti darśitam | tadīya-śravaṇādīnāṃ vairāgya-yoga-sāṅkhyānāṃ ca tad-aṅgatvāt tad-antaḥ-pātaḥ | atha karma- jñāna-miśrā | yathā -- animitta-nimittena sva-dharmeṇāmalātmanā | tīvrayā mayi bhaktyā ca śruta-sambhṛtayā ciram || jñānena dṛṣṭa-tattvena vairāgyeṇa balīyasā | tapo-yuktena yogena tīvreṇātma-samādhinā || prakṛtiḥ puruṣasyeha dahyamānā tv ahar-niśam | tiro-bhavitrī śanakair agner yonir ivāraṇiḥ || [BhP 3.27.21-23] nimittaṃ phalaṃ na tan-nimittaṃ pravartakaṃ yasmin tena niṣkāmena | amalātmanā nirmalena manasā | jñānena śāstrotthena | yogo jīvātma- paramātmano dhyānaṃ yogaḥ sannahanopāya-dhyāna-saṅgati-yuktiṣu iti nānārtha-vargāt | dhyānam eva dhyātṛ-dhyeya-viveka-rahitaṃ samādhiḥ | atra sarvāsām eva siddhīnāṃ mūlaṃ tac-caraṇārcanam [BhP 10.81.16] ity uktyā bhakter aṅgitve'pi aṅgavan nirdeśas teṣāṃ tatra sādhanāntara-sāmānya- dṛṣṭir ity abhiprāyeṇa | ataeva teṣāṃ mokṣa-mātra-phalam iti | || 3.27 || śrī-kapila-devaḥ || 226 ||
English translation
English witness · section(s) 223
Anuccheda 223
1 The second prose passage (Srimad Bhagavatam 5.7.7.) gives the following explanation: "In this way, being purified by ritualistic sacrifices, the heart of Maharaja Bharata was completely uncontaminated. His devotional service unto Vasudeva, Lord Krsna, increased day after day. Lord Krsna, the son of Vasudeva, is the original Personality of Godhead manifest as the Supersoul (Paramatma) as well as the impersonal Brahman. Yogis meditate upon the localised Paramatma situated in the heart, jnanis worship the impersonal Brahman as the Supreme Absolute Truth, and devotees worship Vasudeva, the Supreme Personality of Godhead, whose transcendental body is described in the sastras. His body is decorated with the Srivatsa, the Kaustubha jewel and a flower garland and His hands hold a conchshell, disc, club and lotus flower. Devotees like Narada always think of Him within their hearts."* 2 Here the word "evam" (thus) means "after the preceding statement". Then the passages explains, "the devotional service (bhaktih), which was characterised by faithful hearing, chanting and other devotional activities, of he whose heart was pure (visuddha-sattvasya) was manifested (ajayata) with pure activities (karma-visuddhya). That devotional service was offered to Lord Vasudeva (vasudeve), the Supreme Personality of Godhead (bhagavati), who is famous and glorious because His form and opulences are perfect and complete, because He resides everywhere, and because of the glories of His holy name, who in His form known as the Paramatma (Supersoul) resides in the heart (antar-hrdaye akasah sariram), who is called Brahman (brahmani) because that aspect of His nature has no variety, whose feature as Bhagavan is thus proved not to be varietyless as Brahman is, whose form as the Supreme Person is described in the Vedic scriptures, who is thus seen in the scriptures, and who is marked with the Srivatsa and other signs. Here the word "edhamanaraya" means "increasing day after day".
Bhakti · Sanskrit §227 · English §224
Source[२२७] ज्ञान-मिश्राम् आह - विविक्त-क्षेम-शरणो मद्-भाव-विमलाशयः । आत्मानं चिन्तयेद् एकम् अभेदेन मया मुनिः ॥ [भ्प् ११.१८.२१] भावो भावना । ॥ ११.१८ ॥ श्री-भगवान् ॥ २२७ ॥
[227] jñāna-miśrām āha - vivikta-kṣema-śaraṇo mad-bhāva-vimalāśayaḥ | ātmānaṃ cintayed ekam abhedena mayā muniḥ || [BhP 11.18.21] bhāvo bhāvanā | || 11.18 || śrī-bhagavān || 227 ||
English translation
English witness · section(s) 224
Anuccheda 224
1 Offering work to the Lord is of two kinds: 1. working to please the Lord, and 2. offering the results of work to the Lord. This is described in the following words of the Kurma Purana: 2 "May the Supreme Personality of Godhead always be pleased with this work. One who always thinks in this way offers his work to the Supreme." 3 "Or, one may also offer the results of one's works to the Supreme Personality of Godhead. The sages say that this is also a peerless offering to the Supreme." 4 Devotional service is caused in three ways: 1. kamana (with material desire), 2. naiskarmya (free from material activities), and 3. bhakti-matra (devotional service alone). 5 It is not possible for any living being to attain a state where he does not have any desires at all. This is described in the following words: "Whenever a person acts his actions are impelled by some kind of desire." 6 In kamana and naiskarmya devotional service there is mostly offering the results of one's work to the Lord. In addition there is a reflection of working to please the Lord. This is so because of the devotee's tendency to consider his own self-interest most important. In bhakti-matra devotional service, however, pleasing the Lord is the centre of action. This is so because in this stage the devotee considers the Lord his life and soul. 7 The results attained by engaging in kamana devotional service are described in these words (Srimad Bhagavatam 8.5.47): "Karmis are always anxious to accumulate wealth for their sense gratification, but for that purpose they must work very hard. Yet even though they work hard, the results are not satisfying. Indeed, sometimes their work results only in frustration. But devotees who have dedicated their lives to the service of the Lord can achieve substantial results without working very hard. These results exceed the devotee's expectations."* 8 An example of naiskarmya devotional service is the yajna King Anga offered to the Supreme Personality of Godhead. The results of naiskarmya devotional service are described in the following words (Srimad Bhagavatam 11.3.46): "By executing without attachment the regulated activities prescribed in the Vedas, offering the results of such work to the Supreme Lord, one attains the perfection of freedom from the bondage of material work. The material fruitive results offered in the revealed scriptures are not the actual goal of Vedic knowledge, but are meant for stimulating the interest of the performer."*** 9 The result attained by engaging in bhakti-matra devotional service is described in the prose of Srimad Bhagavatam 5.7.7., which was quoted in text 1 of this anuccheda. 10 Bhakti-matra devotional service is also described in these words (Srimad Bhagavatam 1.5.35): "Whatever work is done here in this life for the satisfaction of the mission of the Lord is called bhakti-yoga, or transcendental loving service to the Lord, and what is called knowledge becomes a concomitant factor."* 11 Because it is helpful in performing devotional service, the knowledge (jnanam) mentioned here is knowledge of the Supreme Personality of Godhead. The great devotees desire to please the Lord (bhagavat-paritosanam). 12-13 Bhakti-matra devotional service is also described in these words (Srimad Bhagavatam 4.30.39-40): "Dear Lord, we have studied the Vedas, accepted a spiritual master and offered respect to brahmanas, advanced devotees and aged personalities who are spiritually very advanced. We have offered our respects to them, and we have not been envious of any brother, friends or anyone else. We have also undergone severe austerities within the water and have not taken food for a long time. All these spiritual assets of our are simply offered for Your satisfaction. We pray for this benediction only, and nothing more."* 14 Here the word "adabhram" means "for a long time". The speakers here say, "We desire that these may be for Your pleasure". This verse was spoken by the Pracetas to the eight-armed Purusa-avatara.
Bhakti · Sanskrit §228 · English §225–226
Source[२२८] तद् एवं कैवल्य-कामायां ज्ञान-मिश्रोक्ता । अथ भक्ति-मात्र-कामायां कर्म-मिश्रा यथा - श्रद्धामृत-कथायां मे शश्वन् मद्-अनुकीर्तनम् । परिनिष्ठा च पूजायां स्तुतिभिः स्तवनं मम ॥ [भ्प् ११.१९.२०] इति । मद्-अर्थेऽर्थ-परित्यागो भोगस्य च सुखस्य च । इष्टं दत्तं हुतं जप्तं मद्-अर्थं यद् व्रतं तपः ॥ एवं धर्मैर् मनुष्याणाम् उद्धवात्म-निवेदिनाम् । मयि सञ्जायते भक्तिः कोऽन्योऽर्थोऽस्यावशिष्यते ॥ [भ्प् ११.१९.२३-२४] (पगे ११६) इत्य् अन्तम् । मद्-अर्थे मद्-भजनार्थं तद्-विरोधितोऽर्थस्य परित्यागः । भोगस्य तत्- साधनस्य चन्दनादेः । सुखस्य पुत्रोपलालनादेः । इष्टादि-वैदिकं यत् कर्म तद् अपि मद्-अर्थं कृतं भक्तेः कारणम् इत्य् अर्थः । धर्मैर् भागवताभिधैः । एवं काय-वाङ्-मनोभिस् तद्-अर्थ-मात्र- चेष्टावत्त्वेनानुष्ठितैर् भगवद्-धर्मैर् आत्म-निवेदिनाम् । यस्यास्ति भक्तिर् भगवत्य् अकिञ्चना [भ्प् ५.१८.१२] इत्य् आदि-न्यायेनास्य भक्ति-मात्र- कामस्य अन्यः कोऽर्थः साधन-रूपः साध्य-रूपो वावशिष्यते । सर्वोऽस्यानादृतोऽपि तद्-आश्रितो भवतीत्य् अर्थः । ॥ ११.१९ ॥ श्री-भगवान् ॥ २२८ ॥
[228] tad evaṃ kaivalya-kāmāyāṃ jñāna-miśroktā | atha bhakti-mātra-kāmāyāṃ karma-miśrā yathā - śraddhāmṛta-kathāyāṃ me śaśvan mad-anukīrtanam | pariniṣṭhā ca pūjāyāṃ stutibhiḥ stavanaṃ mama || [BhP 11.19.20] iti | mad-arthe'rtha-parityāgo bhogasya ca sukhasya ca | iṣṭaṃ dattaṃ hutaṃ japtaṃ mad-arthaṃ yad vrataṃ tapaḥ || evaṃ dharmair manuṣyāṇām uddhavātma-nivedinām | mayi sañjāyate bhaktiḥ ko'nyo'rtho'syāvaśiṣyate || [BhP 11.19.23-24] (page 116) ity antam | mad-arthe mad-bhajanārthaṃ tad-virodhito'rthasya parityāgaḥ | bhogasya tat- sādhanasya candanādeḥ | sukhasya putropalālanādeḥ | iṣṭādi-vaidikaṃ yat karma tad api mad-arthaṃ kṛtaṃ bhakteḥ kāraṇam ity arthaḥ | dharmair bhāgavatābhidhaiḥ | evaṃ kāya-vāṅ-manobhis tad-artha-mātra- ceṣṭāvattvenānuṣṭhitair bhagavad-dharmair ātma-nivedinām | yasyāsti bhaktir bhagavaty akiñcanā [BhP 5.18.12] ity ādi-nyāyenāsya bhakti-mātra- kāmasya anyaḥ ko'rthaḥ sādhana-rūpaḥ sādhya-rūpo vāvaśiṣyate | sarvo'syānādṛto'pi tad-āśrito bhavatīty arthaḥ | || 11.19 || śrī-bhagavān || 228 ||
English translation
English witness · section(s) 225–226
Anuccheda 225
1 In this way aropa-siddha devotional service is described. Then the kind of mixed devotional service is called sanga-siddha is shown. Svarupa-siddha devotional service is described in these words of the sage Prabuddha (Srimad Bhagavatam 11.3.22): "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."*** In this way there is neutrality, mercy and friendship in what is called bhagavata-dharma. Karma-misra (devotional service mixed with fruitive activities) is of three kinds. 1. sakama (with material desires), 2. kaivalya-kama (desiring liberation), and 3. bhakti-matra-kama (desiring only devotional service). Kaivalya-kama is described in these words: 2 "The activities of devotional service bring attainment of the four goals of life (sense gratification, economic development, religion and liberation). However, a person who sincerely takes shelter of Lord Narayana attains these four goals automatically, without have to struggle in any way." 3 In this way pure devotional service is described. However, one may have various kinds of desires and as these desires are manifested devotional service becomes mixed in various ways. In this way it is understood. Sakama devotional service is mixed mostly with fruitive actions (karma). Fruitive actions here means pious actions that follow various prescribed duties. The nature of this kind of devotional service is broadly described by the Yamadutas in the following words (Srimad Bhagavatam 6.1.40): 4 "That which is prescribed in the Vedas constitutes dharma, the religious principles and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Narayana, and are self-born. This we have heard from Yamaraja."* 5 The Vedas deal mainly with the three modes of material nature. This is described in the following statement of Sri Bhagavad-gita (3.45): "The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self."* 6 Simply by engaging in devotional service one becomes perfect. To act out of ignorance is not the same as to act in devotional service. Ignorant action, or "karma", is defined in these words of Sri Bhagavad-gita (8.3): 7 "The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities."* 8 Here the word "visargah" means "making offerings to the demigods". All religious duties performed in that way are called "karma". "Bhutanam" means "of the living entities", "bhavah" means "desires", and "udbhava-karah" means "creators". In this way it is explained that karma is different from devotional service. That devotional service is far better than ordinary pious deeds is described in the Eleventh Canto of Srimad-Bhagavatam (11.19.27), where the Supreme Personality of Godhead explains: 9 "Actual religious principles are stated to be those that lead one to My devotional service."*** 10 Because they are also offerings to the Supreme Personality of Godhead, pious deeds are here called "bhakti-krt", or the companions of devotional service. Sakama devotional service that is also mixed with these pious deeds (karmas) are described in the following words of Srimad Bhagavatam (3.21.6-9): 11 "Commanded by Lord Brahma to beget children in the worlds, the worshipful Kardama Muni practiced penance on the bank of the River Sarasvati for a period of ten thousand yeas.* 12 "During that period of penance, the sage Kardama, by worship through devotional service in trance, propitiated the Personality of Godhead, who is the quick bestower of all blessings upon those who flee to Him for protection."* 13 When he saw the sage, tears fell from the eyes of the Supreme Personality of Godhead. That is a sign that Kardama Muni was actually a niskama devotee, free of all material desires. Only to honour the order of the demigod Brahma did he act like a person pushed by material desire. In this way it should be understood. This verse was spoken by Sri Maitreya to Vidura.
Anuccheda 226
1 Kaivalya-kama (desiring liberation) devotional service is sometimes mixed with karma and jnana, and sometimes mixed with jnana alone. Kaivalya-kama devotional service mixed with jnana alone is described in these words of Srimad Bhagavatam (11.19.27): "Real knowledge is the awareness that reveals My all-pervading presence."*** 2 Hearing, renunciation, yoga, sankhya, and other activities are parts of jnana, and that is why jnana may also be part of devotional service. Devotional service mixed with both karma and jnana is described by the Supreme Personality of Godhead Himself in the following words (Srimad Bhagavatam 3.27.21-23): 3 "One can get liberation by seriously discharging devotional service unto Me and thereby hearing for a long time about Me or from Me. By thus executing one's prescribed duties, there will be no reaction, and one will be freed from the contamination of matter.* 4 "This devotional service has to be performed strongly in perfect knowledge and with transcendental vision. One must be strongly renounced and must engage in austerity and perform mystic yoga in order to be firmly fixed in self-absorption.* 5 "The influence of material nature has covered the living entity, and thus it is as if the living entity were always in a blazing fire."* 6 Here the word "nimittam" means "result". In this case the cause of this result has no material desires. The word "amalatmana" means "by he who has a pure heart", "jnanena" means "with knowledge revealed by the scriptures", and "yogah" means "meditation on the individual spirit soul and the Supersoul". 7 The word "yoga" has many meanings, as the Amara-kosa dictionary explains: "The word yoga means preparation, method, meditation, meeting and logic." 8 When there is no longer any distinction between the meditator and the object of his meditation, the meditation is called "samadhi". The following explanation is found in Srimad-Bhagavatam (10.81.19): "The worship of His feet is the root cause of any person's attainment of heaven or of liberation, of all sorts of prosperity in the subterranean regions or on the earth, or of mystic perfections."*** 9 In this way it is explained that they (karma and jnana) are parts of devotional service, and devotional service is the whole that contains them. That is the vision of exalted souls. That is the meaning here. They who engage in devotional service mixed with karma and jnana attain only liberation as a result of their efforts. The verses quoted in texts 3-5 were spoken by Lord Kapiladeva.
Bhakti · Sanskrit §229 · English §227
Source[२२९] कर्म-ज्ञान-मिश्रा यथा - निषेवितेनानिमित्तेन स्व-धर्मेण महीयसा । क्रिया-योगेन शस्तेन नातिहिंस्रेण नित्यशः ॥ मद्-धिष्ण्य-दर्शन-स्पर्श- पूजा-स्तुत्य्-अभिवन्दनैः । भूतेषु मद्-भावनया सत्त्वेनासङ्गमेन च ॥ महतां बहु-मानेन दीनानाम् अनुकम्पया । मैत्र्या चैवात्म-तुल्येषु यमेन नियमेन च ॥ आध्यात्मिकानुश्रवणान् नाम-सङ्कीर्तनाच् च मे । आर्जवेनार्य-सङ्गेन निरहङ्क्रियया तथा ॥ मद्-धर्मणो गुणैर् एतैः परिसंशुद्ध आशयः । पुरुषस्याञ्जसाभ्येति श्रुत-मात्र-गुणं हि माम् ॥ [भ्प् ३.२९.१५-१९] निषेवितेन सम्यग् अनुष्ठितेन अनिमित्तेन च निषामेन स्व-धर्मेण । महीयसा श्रद्धादि-युक्तेन । क्रिया-योगेन पञ्चरात्राद्य्-उक्त- वैष्णवानुष्ठानेन । शस्तेन उत्तम-देश-कालादिमता निष्कामेन च । नातिहिंस्रेण अतिहिंसा-रहितेन । अति-शब्दः प्राणादि-पीडा-परित्याग-फल- पत्रादि-जीवावयव-स्वीकारार्थः । मद्-धिष्ण्यं मद्-अर्चादि । भूतेष्व् अन्तर्यामित्वेन मद्-भावनया । सत्त्वेन धैर्येण । असङ्गमेन वैराग्येण च । अहिंसास्तेय-ब्रह्मचर्य-परिग्रहा यमाः । शौच-सन्तोष-तपः- स्वाध्याएश्वर-प्रणिधानानि नियमाः । आध्यात्मिकम् आत्मानम् आत्म- विवेक-शास्त्रम् । निरहङ्क्रियया गर्व-राहित्येन । मद्-धर्मणः मद्- धर्मानुष्ठातुः पुरुषस्याशयः । श्रुत-मात्र-गुणं माम् अञ्जसाभ्येति मद्-गुण-श्रुति-मात्रेण मयि [भ्प् ३.२९.११] इत्य्-आद्य्-उक्त-लक्षणां ध्रुवानुस्मृतिं प्राप्नोतीत्य् अर्थः । अत्राध्यात्मिक-श्रवणादिना ज्ञान- मिश्रत्वम् अपि । ॥ ३.२९ ॥ श्री-कपिल-देवः ॥ २२९ ॥
[229] karma-jñāna-miśrā yathā - niṣevitenānimittena sva-dharmeṇa mahīyasā | kriyā-yogena śastena nātihiṃsreṇa nityaśaḥ || mad-dhiṣṇya-darśana-sparśa- pūjā-stuty-abhivandanaiḥ | bhūteṣu mad-bhāvanayā sattvenāsaṅgamena ca || mahatāṃ bahu-mānena dīnānām anukampayā | maitryā caivātma-tulyeṣu yamena niyamena ca || ādhyātmikānuśravaṇān nāma-saṅkīrtanāc ca me | ārjavenārya-saṅgena nirahaṅkriyayā tathā || mad-dharmaṇo guṇair etaiḥ parisaṃśuddha āśayaḥ | puruṣasyāñjasābhyeti śruta-mātra-guṇaṃ hi mām || [BhP 3.29.15-19] niṣevitena samyag anuṣṭhitena animittena ca niṣāmena sva-dharmeṇa | mahīyasā śraddhādi-yuktena | kriyā-yogena pañcarātrādy-ukta- vaiṣṇavānuṣṭhānena | śastena uttama-deśa-kālādimatā niṣkāmena ca | nātihiṃsreṇa atihiṃsā-rahitena | ati-śabdaḥ prāṇādi-pīḍā-parityāga-phala- patrādi-jīvāvayava-svīkārārthaḥ | mad-dhiṣṇyaṃ mad-arcādi | bhūteṣv antaryāmitvena mad-bhāvanayā | sattvena dhairyeṇa | asaṅgamena vairāgyeṇa ca | ahiṃsāsteya-brahmacarya-parigrahā yamāḥ | śauca-santoṣa-tapaḥ- svādhyāeśvara-praṇidhānāni niyamāḥ | ādhyātmikam ātmānam ātma- viveka-śāstram | nirahaṅkriyayā garva-rāhityena | mad-dharmaṇaḥ mad- dharmānuṣṭhātuḥ puruṣasyāśayaḥ | śruta-mātra-guṇaṃ mām añjasābhyeti mad-guṇa-śruti-mātreṇa mayi [BhP 3.29.11] ity-ādy-ukta-lakṣaṇāṃ dhruvānusmṛtiṃ prāpnotīty arthaḥ | atrādhyātmika-śravaṇādinā jñāna- miśratvam api | || 3.29 || śrī-kapila-devaḥ || 229 ||
English translation
English witness · section(s) 227
Anuccheda 227
1 Devotional service mixed with jnana is described by the Lord Himself in the following words (Srimad Bhagavatam 11.18.21): 2 "Dwelling in safe and solitary place, his mind purified by constant though of Me, the sage should concentrate on the soul alone, realising it to be non-different from Me."*** 3 Here the word "bhavah" means "meditation". This verse was spoken by the Supreme Personality of Godhead.