Bhakti · Sanskrit §230 · English §228
Source[२३०] अथ ज्ञान-मिश्रा - दृष्ट-श्रुताभिर् मात्राभिर् निर्मुक्तः स्वेन तेजसा । ज्ञान-विज्ञान-सन्तृप्तो मद्-भक्तः पुरुषो भवेत् ॥ [भ्प् ६.१६.६२] दृष्टेति ऐहिकामुष्मिक-विषयैः । स्वेन तेजसा विवेक-बलेन । ॥ ६.१६ ॥ श्री-सङ्कर्षणश् चित्रकेतुम् ॥ २३० ॥
[230] atha jñāna-miśrā - dṛṣṭa-śrutābhir mātrābhir nirmuktaḥ svena tejasā | jñāna-vijñāna-santṛpto mad-bhaktaḥ puruṣo bhavet || [BhP 6.16.62] dṛṣṭeti aihikāmuṣmika-viṣayaiḥ | svena tejasā viveka-balena | || 6.16 || śrī-saṅkarṣaṇaś citraketum || 230 ||
English translation
English witness · section(s) 228
Anuccheda 228
1 Devotional service that is mixed with jnana (jnana-misra) when there is a desire for liberation (kaivalya-kama) has thus been described. Now will be described devotional service mixed with karma (karma-misra) when there is a desire for devotional service alone (bhakti-matra-kama). This is described in the following words of Srimad-Bhagavatam (11..19.20-24): 2-4 "Firm faith in the blissful narrations of My pastimes, constant chanting of my glories, unwavering attachment to ceremonial worship of Me, praising Me through beautiful hymns, great respect for My devotional service, offering obeisances with the entire body, performing first-class worship of My devotees, consciousness of Me in all living entities, offering of ordinary, bodily activities in My devotional service, use of words to describe My qualities, offering the mind to Me, rejecting of all material desires, giving up wealth for My devotional service, renouncing material sense gratification and happiness, and performing all desirable activities such as charity, sacrifice, chanting, vows and austerities with the purpose of achieving Me, these constitute actual religious principles, by which those human beings who have actually surrendered themselves to Me automatically develop love for Me. What other purpose or goal could remain for My devotee?"*** 5 Here the word "mad-arthe" means "for the purpose of serving Me", "arthasya parityagah" means "avoiding what is opposed to devotional service", "bhogasya" means "offering sandal paste and other gifts", "sukhasya" "being affectionate like to one's son", "ista" means "the cause of devotional service", "dharmaih" means "with devotional service, which is called bhagavata-dharma", and "evam dharmair atma-nivedanam" means "with one's body, mind and words one should engage in devotional service and completely surrender unto Me". 6 This is also described in Srimad-Bhagavatam (5.18.12): "All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavour of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?"* 7 At the end of Srimad-Bhagavatam 11.19.24 the Lord declares "ko 'nyo 'rtho 'syavasisyate", which means what goal remains to be attained, or what method of attaining a goal needs to be performed by one whose only desire is to engage in My devotional service?" This means that because such a devotee has completely surrendered to the Lord and taken shelter of Him, nothing else remains to be done by him.
Bhakti · Sanskrit §231 · English §229
Source[२३१] अथ केवल-स्वरूप-सिद्धोदाह्रियते । तत्र सकामा कैवल्य-कामा चोपासक- सङ्कल्प-गुणैस् तत्-तद्-गुणत्वेनोपचर्यते । ततः सकामा द्विविधा तामसी राजसी च । पूर्वा यथा - अभिसन्धाय यो हिंसां दम्भं मात्सर्यम् एव वा । संरम्भी भिन्न-दृग् भावं मयि कुर्यात् स तामसः ॥ [भ्प् ३.२९.८] अभिसन्धाय सङ्कल्प्य । संरम्भी स-क्रोधः । भिन्न-दृक् स्वस्मिन्न् इव सर्वत्र यत्र सुखं दुःखं च तत्-तद्-देवता निरनुकम्प इत्य् अर्थः ।
[231] atha kevala-svarūpa-siddhodāhriyate | tatra sakāmā kaivalya-kāmā copāsaka- saṅkalpa-guṇais tat-tad-guṇatvenopacaryate | tataḥ sakāmā dvividhā tāmasī rājasī ca | pūrvā yathā - abhisandhāya yo hiṃsāṃ dambhaṃ mātsaryam eva vā | saṃrambhī bhinna-dṛg bhāvaṃ mayi kuryāt sa tāmasaḥ || [BhP 3.29.8] abhisandhāya saṅkalpya | saṃrambhī sa-krodhaḥ | bhinna-dṛk svasminn iva sarvatra yatra sukhaṃ duḥkhaṃ ca tat-tad-devatā niranukampa ity arthaḥ |
English translation
English witness · section(s) 229
Anuccheda 229
1 Devotional service mixed with both karma and jnana is described in the following words of Srimad Bhagavatam (3.29.15-19): 2 "A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one's devotional activities.* 3 "The devotee should regularly see My statues in the temple, touch My lotus feet and offer worshipable paraphernalia and prayer. He should see in the spirit of renunciation, from the mode of goodness, and see every living entity as spiritual.* 4 "The pure devotee should execute devotional service by giving the greatest respect to the spiritual master and the acaryas. He should be compassionate to the poor and make friendship with persons who are his equals, but all his activities should be executed under regulation and with control of the senses.* 5 "A devotee should always try to hear about spiritual matters and should always utilise his time in chanting the holy name of the Lord. His behaviour should always be straightforward and simple, and although he is not envious but friendly to everyone, he should avoid the company of person who are not spiritually advanced.* 6 "When one is fully qualified with all these transcendental attributes and his consciousness is thus completely purified, he is immediately attracted simply by hearing My name or hearing of My transcendental quality."* 7 Here the word "nisevitena" means "properly executed", "animittena" means "without desire", "sva-dharmena" means "by performing one's regular and occasional duties", "mahiyasa" means "with faith and other virtues", "kriya-yogena" means "with devotional activities described in the Pancaratras and other scriptures", "sastena" means "in auspicious times, places and circumstances" and it also means "without desire", "nati-himsrena" means "without excessive violence", "ati" means "because one knows that all living beings are like limbs of the Supreme Personality of Godhead, one avoids harming or killing anyone", "mad-dhisnyam means "My worshipable Deity form", "mad-bhavanaya" means "meditating one Me as the Supersoul in all living beings", "sattvena" means "with patience and tolerance", "asangamena" means "with renunciation", "yamaih" means "with celibacy, a vow of poverty, honesty, and non-violence", "niyamah" means "purity, satisfaction, austerity, scripture study, and meditation on the Supreme Personality of Godhead", "adhyatmika" means "the scriptures that explain the difference between the individual spirit soul and the Supreme Personality of Godhead", "nirahankriyaya" means "without pride", "mad-dharmanah" means "of the person who follows My dharma", and "asayah" means "consciousness". The Lord then declares, "sruta-matra-gunam mam anjasabhyeti" (the devotee is immediately attracted simply by hearing My name or hearing of My transcendental quality). 8 In Srimad Bhagavatam (3.29.11) it is said: "The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord."* 9 This verse describes uninterrupted meditation on the Supreme Personality of Godhead. Because here one hears about the Lord, the devotional service here is mixed with transcendental knowledge. The verses quoted in the beginning of this anuccheda were spoken by Lord Kapiladeva.
Bhakti · Sanskrit §232 · English §230
Source[२३२] उत्तरा यथा - (पगे ११७) विषयान् अभिसन्धाय यश ऐश्वर्यम् एव वा । अर्चादाव् अर्चयेद् यो मां पृथग्-भावः स राजसः ॥ [भ्प् ३.२९.९] पृथक् मत्तोऽन्यत्र विषयादिष्व् एव भावः स्पृहा यस्य न तु मयीति राजसत्व-हेतुता दर्शिता ।
[232] uttarā yathā - (page 117) viṣayān abhisandhāya yaśa aiśvaryam eva vā | arcādāv arcayed yo māṃ pṛthag-bhāvaḥ sa rājasaḥ || [BhP 3.29.9] pṛthak matto'nyatra viṣayādiṣv eva bhāvaḥ spṛhā yasya na tu mayīti rājasatva-hetutā darśitā |
English translation
English witness · section(s) 230
Anuccheda 230
1 Now devotional service mixed with jnana will be explained. In Srimad Bhagavatam (6.16.62) it is said: 2 "One should further understand that the spirit soul, although very difficult for the materialist to perceive, is above all these conditions, and by the strength of one's discrimination one should give up the desire for fruitive results in the present life and in the next. Thus becoming experienced in transcendental knowledge, one should become My devotee."* 3 The word "drsta" here means "was is seen in this life and the next", and "svena tejasa" means "with one's power of discrimination". This verse was spoken by Lord Sankarsana to King Citraketu.
Bhakti · Sanskrit §233 · English §231
Source[२३३] अथ कैवल्य-कामा सात्त्विक्य् एव । सा यथा -- कर्म-निर्हारम् उद्दिश्य परस्मिन् वा तद्-अर्पणम् । यजेद् यष्टव्यम् इति वा पृथग्-भावः स सात्त्विकः ॥ [भ्प् ३.२९.१०]
[233] atha kaivalya-kāmā sāttviky eva | sā yathā -- karma-nirhāram uddiśya parasmin vā tad-arpaṇam | yajed yaṣṭavyam iti vā pṛthag-bhāvaḥ sa sāttvikaḥ || [BhP 3.29.10]
English translation
English witness · section(s) 231
Anuccheda 231
1 Now svarupa-siddha devotional service will be discussed. Svarupa-siddha devotional service is divided into sakama (with material desires) and kaivalya-kama (with the desire fore liberation). Each of these has different qualities. Sakama svarupa-siddha devotional service is divided into two types: 1. in the mode of ignorance, and 2. in the mode of passion. The first of these is described in the following words (Srimad Bhagavatam 3.29.8): 2 "Devotional service executed by a person who is envious, proud, violent and angry, and who is a separatist is considered to be in the mode of darkness."* 3 Here the word "abhisandhaya" means "having in view", "samrambhi" means "angry", and :bhinna-drk" means "concerned only with his own happiness and distress, and therefore merciless to others". That is the meaning.
Bhakti · Sanskrit §234 · English §232–233
Source[२३४] अथ यस्या एवोत्कर्ष-ज्ञानार्थम् एते भक्ति-भेदा निरूपिताः सा भक्ति- मात्र-कामत्वान् निष्कामा निर्गुणा केवला स्वरूप-सिद्धा निरूप्यते । इयम् एवाकिञ्चनाख्यत्वेन सर्वोर्ध्वं पूर्वम् अप्य् अभिहिता । ताम् आह -- मद्-गुण-श्रुति-मात्रेण मयि सर्व-गुहाशये । मनो-गतिर् अविच्छिन्ना यथा गङ्गाम्भसोऽम्बुधौ ॥ लक्षणं भक्ति-योगस्य निर्गुणस्य ह्य् उदाहृतम् । अहैतुक्य् अव्यवहिता या भक्तिः पुरुषोत्तमे ॥ सालोक्य-सार्ष्टि-सामीप्य- सारूप्यैकत्वम् अप्य् उत । दीयमानं न गृह्णन्ति विना मत्-सेवनं जनाः ॥ स एव भक्ति-योगाख्य आत्यन्तिक उदाहृतः । येनातिव्रज्य त्रि-गुणं मद्-भावायोपपद्यते ॥ [भ्प् ३.२९.११-१५] मद्-गुण-श्रुति-मात्रेण न तु तत्रोद्देशान्तर-सिद्ध्य्-अभिप्रायेण । प्राकृत- गुण-मय-करणानां सर्वेषां गुहा करणागोचर-पदवी तस्यां शेते गुह्यतया निश्चलतया च तिष्ठति यस् तस्मिन् मयि अविच्छिन्ना विषयान्तरेण व्च्चेत्तुम् अशक्या या मनोगतिः सा । अविच्छिन्नत्वे दृष्टान्तो यथेति । गतिर् इति पूर्वस्माद् आकृष्यते नित्यापेक्षात्वात् । लक्षणं स्वरूपम् । ननु तस्या गुण-श्रुतेः का वार्ता उद्देश्यान्तराभावेन मनोगतित्वाभावेन च द्विधापि निर्देष्टुम् अशक्त्यत्वात् । तत्राह - अहैतुकी फलानुसन्धान- रहिता । अव्यवहिता स्वरूप-सिद्धत्वेन साक्षाद्-रूपा न त्व् आरोप-सिद्धत्वेन व्यवधानात्मिका । तादृशी या भक्तिः श्रोत्रादिना सेवन-मात्रं सा च तस्य स्वरूपम् इत्य् अर्थः । मात्र-पदेनाविच्छिन्नेत्य् अनेन च मनो-गतेर् अहैतुकीत्वादि-सिद्धेः पृथग्-योजनानर्हत्त्वात् । सात्त्विकः कारकोऽसङ्गी [भ्प् ११.२५.२५] इत्य् आदिषु निर्गुणो मद्-अपाश्रयः [भ्प् ११.२५.२५] इत्य् आदिभिस् तद्- आश्रय-क्रियादीनां निर्गुणत्व-स्थापनात् -- (पगे ११८) मां भजन्ति गुणाः सर्वे निर्गुणं निरपेक्षकम् । सुहृदं प्रियम् आत्मानं साम्यासङ्गादयोऽगुणाः ॥ [भ्प् ११.१३.४०] इत्य् अत्र तद्-गुणानाम् अप्य् अप्राकृतत्व-श्रवणाद् अहैतुकीत्वम् एव विशेषतो दर्शयति । जना मदीयाः । सालोक्यादिकम् अपि उत अपि दीयमानम् अपि न गृह्णाति । मत्-सेवनं विनेति गृह्णन्ति चेत् तर्हि मत्-सेवार्थम् एव गृह्णन्ति न तु तद्-अर्थम् एवेत्य् अर्थः । सार्ष्टिः समानैश्वर्यम् । एकत्वं भगवत्- सायुज्यं ब्रह्म-सायुज्यं च । अनयोस् तल्-लीनात्मकत्वेन तत्- सेवनार्थत्वाभावाद् अग्रहणावश्यकत्वम् एवेति भावः । तस्मात् स एव चात्यन्तिक-फलतया भवतीत्य् अपवर्ग इत्य् अर्थः । नात्यन्तिकं विगणयन्ति [भ्प् ३.१५.४८] इत्य् आदेर् आत्यन्तिक-प्रलयतया तत्-प्रसिद्धेश् च । ननु गुण-त्रयात्यय-पूर्वक-भगवत्-साक्षात्कार एवापवर्ग इति चेत् तस्यापि तादृश-धर्मत्वं स्वतः सिद्धम् एवेत्य् आह येनेति । येन कदाचिद् अप्य् अपरित्याज्येन मम भावाय विद्यमानतायै साक्षात्कारायेत्य् अर्थः । उपपद्यते समर्थो भवति । यथोक्तं पञ्चमे यथा वर्ण-विधानम् अपवर्गश् च भवति [भ्प् ५.१९.१९] योऽसौ भगवति [भ्प् ५.१९.२०] इत्य् आदिकम् अनन्य-निमित्त-भक्ति-योग-लक्षणो नाना-गति-निमित्ताविद्या-ग्रन्थिर् अन्धन- द्वारेण [भ्प् ५.१९.२०] इत्य् अन्तम् । अतो निर्गुणापि बहुधैवावगन्तव्या । एवम् उक्तम् एतत्-प्रकरणारम्भे - भक्ति-योगो बहु-विधो मार्गैर् भामिनि भाव्यते । स्वभाव-गुण-मार्गेण पुंसां भावो विभिद्यते ॥ [भ्प् ३.२९.७] इति । मार्गः प्रकार-विशेषैः । अतः स्वस्य भक्ति-योगस्यैव मार्गेण वृत्ति- भेदेन श्रवणादिना भावयाभिमानस्य तद्-भेदेन दास्यादिना गुणानां तम-आदीनां च तद्-भेदेन हिंसादिना पुंसां भावोऽभिप्रायो विभिद्यत इत्य् अर्थः । अत्र मुक्ता-फल-टीका च - अयम् आत्यन्तिकस् ततः परं प्रकारान्तराभावात् । अस्यैव भक्ति-योग इत्य् आख्या । अन्वर्थेन भक्ति- शब्दस्यात्रैव मुख्यत्वात् । इतरेषु फल एवानुरागो न तु विष्णौ फल- लाभेन भक्ति-त्यागात् इत्य् एषा । श्री-गोपाल-तापनी-श्रुतौ च -- भक्तिर् अस्य भजनम् । तद् इहामुत्रोपाधि- नैरास्येनैवामुष्मिन् मनः-कल्पनम् । एतद् एव च नैष्कर्म्यम् [ग्तु १.१४] इति । शतपथ-श्रुतौ - स होवाच याज्ञवल्क्यस् तत् पुमान् आत्म-हिताय प्रेम्णा हरिं भजेत् इति । प्रेम्णा प्रीति-मात्र-कामनया यद्-आत्म-हितं तस्मै इत्य् अर्थः । ॥ ३.२९ ॥ श्री-कपिल-देवः ॥ २३१-२३४ ॥ (पगे ११९)
[234] atha yasyā evotkarṣa-jñānārtham ete bhakti-bhedā nirūpitāḥ sā bhakti- mātra-kāmatvān niṣkāmā nirguṇā kevalā svarūpa-siddhā nirūpyate | iyam evākiñcanākhyatvena sarvordhvaṃ pūrvam apy abhihitā | tām āha -- mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye | mano-gatir avicchinnā yathā gaṅgāmbhaso'mbudhau || lakṣaṇaṃ bhakti-yogasya nirguṇasya hy udāhṛtam | ahaituky avyavahitā yā bhaktiḥ puruṣottame || sālokya-sārṣṭi-sāmīpya- sārūpyaikatvam apy uta | dīyamānaṃ na gṛhṇanti vinā mat-sevanaṃ janāḥ || sa eva bhakti-yogākhya ātyantika udāhṛtaḥ | yenātivrajya tri-guṇaṃ mad-bhāvāyopapadyate || [BhP 3.29.11-15] mad-guṇa-śruti-mātreṇa na tu tatroddeśāntara-siddhy-abhiprāyeṇa | prākṛta- guṇa-maya-karaṇānāṃ sarveṣāṃ guhā karaṇāgocara-padavī tasyāṃ śete guhyatayā niścalatayā ca tiṣṭhati yas tasmin mayi avicchinnā viṣayāntareṇa vccettum aśakyā yā manogatiḥ sā | avicchinnatve dṛṣṭānto yatheti | gatir iti pūrvasmād ākṛṣyate nityāpekṣātvāt | lakṣaṇaṃ svarūpam | nanu tasyā guṇa-śruteḥ kā vārtā uddeśyāntarābhāvena manogatitvābhāvena ca dvidhāpi nirdeṣṭum aśaktyatvāt | tatrāha - ahaitukī phalānusandhāna- rahitā | avyavahitā svarūpa-siddhatvena sākṣād-rūpā na tv āropa-siddhatvena vyavadhānātmikā | tādṛśī yā bhaktiḥ śrotrādinā sevana-mātraṃ sā ca tasya svarūpam ity arthaḥ | mātra-padenāvicchinnety anena ca mano-gater ahaitukītvādi-siddheḥ pṛthag-yojanānarhattvāt | sāttvikaḥ kārako'saṅgī [BhP 11.25.25] ity ādiṣu nirguṇo mad-apāśrayaḥ [BhP 11.25.25] ity ādibhis tad- āśraya-kriyādīnāṃ nirguṇatva-sthāpanāt -- (page 118) māṃ bhajanti guṇāḥ sarve nirguṇaṃ nirapekṣakam | suhṛdaṃ priyam ātmānaṃ sāmyāsaṅgādayo'guṇāḥ || [BhP 11.13.40] ity atra tad-guṇānām apy aprākṛtatva-śravaṇād ahaitukītvam eva viśeṣato darśayati | janā madīyāḥ | sālokyādikam api uta api dīyamānam api na gṛhṇāti | mat-sevanaṃ vineti gṛhṇanti cet tarhi mat-sevārtham eva gṛhṇanti na tu tad-artham evety arthaḥ | sārṣṭiḥ samānaiśvaryam | ekatvaṃ bhagavat- sāyujyaṃ brahma-sāyujyaṃ ca | anayos tal-līnātmakatvena tat- sevanārthatvābhāvād agrahaṇāvaśyakatvam eveti bhāvaḥ | tasmāt sa eva cātyantika-phalatayā bhavatīty apavarga ity arthaḥ | nātyantikaṃ vigaṇayanti [BhP 3.15.48] ity āder ātyantika-pralayatayā tat-prasiddheś ca | nanu guṇa-trayātyaya-pūrvaka-bhagavat-sākṣātkāra evāpavarga iti cet tasyāpi tādṛśa-dharmatvaṃ svataḥ siddham evety āha yeneti | yena kadācid apy aparityājyena mama bhāvāya vidyamānatāyai sākṣātkārāyety arthaḥ | upapadyate samartho bhavati | yathoktaṃ pañcame yathā varṇa-vidhānam apavargaś ca bhavati [BhP 5.19.19] yo'sau bhagavati [BhP 5.19.20] ity ādikam ananya-nimitta-bhakti-yoga-lakṣaṇo nānā-gati-nimittāvidyā-granthir andhana- dvāreṇa [BhP 5.19.20] ity antam | ato nirguṇāpi bahudhaivāvagantavyā | evam uktam etat-prakaraṇārambhe - bhakti-yogo bahu-vidho mārgair bhāmini bhāvyate | svabhāva-guṇa-mārgeṇa puṃsāṃ bhāvo vibhidyate || [BhP 3.29.7] iti | mārgaḥ prakāra-viśeṣaiḥ | ataḥ svasya bhakti-yogasyaiva mārgeṇa vṛtti- bhedena śravaṇādinā bhāvayābhimānasya tad-bhedena dāsyādinā guṇānāṃ tama-ādīnāṃ ca tad-bhedena hiṃsādinā puṃsāṃ bhāvo'bhiprāyo vibhidyata ity arthaḥ | atra muktā-phala-ṭīkā ca - ayam ātyantikas tataḥ paraṃ prakārāntarābhāvāt | asyaiva bhakti-yoga ity ākhyā | anvarthena bhakti- śabdasyātraiva mukhyatvāt | itareṣu phala evānurāgo na tu viṣṇau phala- lābhena bhakti-tyāgāt ity eṣā | śrī-gopāla-tāpanī-śrutau ca -- bhaktir asya bhajanam | tad ihāmutropādhi- nairāsyenaivāmuṣmin manaḥ-kalpanam | etad eva ca naiṣkarmyam [GTU 1.14] iti | śatapatha-śrutau - sa hovāca yājñavalkyas tat pumān ātma-hitāya premṇā hariṃ bhajet iti | premṇā prīti-mātra-kāmanayā yad-ātma-hitaṃ tasmai ity arthaḥ | || 3.29 || śrī-kapila-devaḥ || 231-234 || (page 119)
English translation
English witness · section(s) 232–233
Anuccheda 232
The second kind of sakama svarupa-siddha devotional service is described by the Supreme Lord in these words (Srimad Bhagavatam 3.29.9): 2 "The worship of Deities in the temple by a separatist, with a motive for material enjoyment, fame, and opulence, is devotion in the mode of passion."* 3 Here the word "prthak" means "separate from Me", and "bhavah" means "desire". Thus it is shown that such a person, pushed by the mode of passion, does not desire to attain Me (the Lord).
Anuccheda 233
1 Svarupa-siddha kaivalya-kama (desiring liberation) devotional service is in the mode of goodness. This is described by the Supreme Lord Himself in the following words (Srimad Bhagavatam 3.29.10): 2 "A worker free of attachment is in the mode of goodness, a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to be transcendental to the modes of nature."* 3 This verse means, "to attain liberation (karma-niharam uddisya) he offers the results of his activities to the Supreme Personality of Godhead (parasmin)." Following the rules of devotional service he must worship the Supreme Personality of Godhead, who is meant to be worshipped by everyone (yastavyam). The person described here does not worship (yajet) the Lord according to the philosophy of devotional service. He sees liberation as a goal separate (prthag-bhavah) from devotional service. Such a person is said to be in the mode of goodness (sattvikah). The meaning is that this last kind of devotional service is performed so one may become free from past karmic reactions. 4 That such a person is in the mode of goodness is confirmed by the following statement of Lord Krsna (Srimad Bhagavatam 11.25.26): "A worker free of attachment is in the mode of goodness blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to be transcendental to the modes of nature."* 5 The Lord also explains (Srimad Bhagavatam 11.25.24): "Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental."* 6 The Lord again explains (Srimad Bhagavatam 11.25.29): "Happiness derived from the self is in the mode of goodness, happiness based on sense gratification is in the mode of passion, and happiness based on delusion and degradation is in the mode of ignorance. But that happiness found within Me is transcendental."* In this way the goals and the means to attain the goals are different according to the different modes of material nature. This is explained in the second half of Srimad Bhagavatam 3.29.10, which was quoted in text 2.
`Srila Jiva Gosvami's Sri Bhakti-sandarbha An Essay on Devotional Service Volume Eight
Table of Contents Svarupa-siddha Bhakti, Anuccheda 234 Page 2 Vaidhi Bhakti and Raganuga Bhakti, Anuccheda 235 Page 4 Surrendering to the Lord, Anuccheda 236 Page 5 Taking Shelter of the Spiritual Master, Anucchedas 237-238, text 7 Page 7 Associating with and Serving the Vaisnavas, Anucchedas 238-244 Page 10 The Devotees and the Non-Devotees, Anucchedas 245-247 Page 16 Hearing the Glories of the Lord, Anucchedas 248-251 Page 20 They Who Do Not Like to Hear the Glories of the Lord, Anuccheda 252 Page 23
Bhakti · Sanskrit §235 · English §234
Source[२३५] तद् एवं बहुधा साधितैषाकिञ्चनात्यन्तिकीत्य् आदि-संज्ञा भक्तिर् द्विविधा वैधी रागानुगा च इति । तत्र वैधी शास्त्रोक्त-विधिना प्रवर्तिता । स च विधिर् द्विविधः । तत्र प्रथमः प्रवृत्ति-हेतुर्ः । तद्-अनुक्रम- कर्तव्याकर्तव्यानां ज्ञान-हेतुश् च । प्रथमस् तूदाहृतः -- तस्माद् एकेन मनसा भगवान् सात्वतां पतिः । श्रोतव्यः कीर्तितव्यश् च ध्येयः पूज्यश् च नित्यदा ॥ [भ्प् १.२.१४] इत्य् आदिना । द्वितीयश् चार्चन-व्रतादि-गतः । तम् आह - माम् एव नैरपेक्ष्येण भक्ति-योगेन विन्दति । भक्ति-योगं स लभत एवं यः पूजयेत माम् ॥ [भ्प् ११.२७.५३] नैरपेक्ष्येण अहैतुकेन । अहैतुक-भक्ति-योग एव कथं स्यात् तत्राह भक्ति-योगम् इति । एवं - यदा स्व-निगमेनोक्तं द्विजत्वं प्राप्य पूरुषः । यथा यजेत मां भक्त्या श्रद्धया तन् निबोध मे ॥ [भ्प् ११.२७.८] इत्य् आद्य् उक्त-विधिना । ॥ ११.२७ ॥ श्री-भगवान् ॥ २३५ ॥
[235] tad evaṃ bahudhā sādhitaiṣākiñcanātyantikīty ādi-saṃjñā bhaktir dvividhā vaidhī rāgānugā ca iti | tatra vaidhī śāstrokta-vidhinā pravartitā | sa ca vidhir dvividhaḥ | tatra prathamaḥ pravṛtti-heturḥ | tad-anukrama- kartavyākartavyānāṃ jñāna-hetuś ca | prathamas tūdāhṛtaḥ -- tasmād ekena manasā bhagavān sātvatāṃ patiḥ | śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā || [BhP 1.2.14] ity ādinā | dvitīyaś cārcana-vratādi-gataḥ | tam āha - mām eva nairapekṣyeṇa bhakti-yogena vindati | bhakti-yogaṃ sa labhata evaṃ yaḥ pūjayeta mām || [BhP 11.27.53] nairapekṣyeṇa ahaitukena | ahaituka-bhakti-yoga eva kathaṃ syāt tatrāha bhakti-yogam iti | evaṃ - yadā sva-nigamenoktaṃ dvijatvaṃ prāpya pūruṣaḥ | yathā yajeta māṃ bhaktyā śraddhayā tan nibodha me || [BhP 11.27.8] ity ādy ukta-vidhinā | || 11.27 || śrī-bhagavān || 235 ||
English translation
English witness · section(s) 234
Anuccheda 234
1 In order to understand the best kind of devotional service, these different varieties of devotional service have been described. That best kind is svarupa-siddha devotional service. Because in it one desires only to engage in devotional service, svarupa-siddha devotional service is transcendental and free of both material desires and the influence of the modes of nature. Because it is free of all sense of material possessiveness, it is better than the previously described varieties of devotional service. Svarupa-siddha devotional service is described in the following words of Srimad Bhagavatam (3.29.11-14): 2-3 "The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord.* 4 "A pure devotee does not accept any kind of liberation: salokya, sarsti, samipya, sarupya or ekatva, even though they are offered by the Supreme Personality of Godhead."* 5 "By attaining the highest platform of devotional service, as I have explained, one can overcome the influence of the three modes of material nature and be situated in the transcendental stage, as is the Lord."* 6 The word "mad-guna-sruti-matrena" does not describe the attainment of any goal other than devotional service. The word "sarva-guhasayah" means "invisible to the material senses, He manifests His eternal form in the hearts of the conditioned souls". "Mayi avicchinna mano-gatih" means "the activities of the mind go to Me without being interrupted or diverted to anything else." This uninterrupted activity of the mind is explained with an example in the phrase beginning with "yatha". In this example the word "gatih" is understood in the second part. That is because this passage is written in the Vedic style. The word "laksanam" means "nature". 7 Here someone may object: How is it possible to hear the glories of the Lord? The Lord is completely different from the world of matter, and the material mind has no power to understand Him. For these two reasons it is not possible for anyone to describe His glories. To this objection the following reply is given: In this verse the word "ahaituki" means "without seeking any other result", "avyavahita" means "pure devotional service (svarupa-siddha bhakti) not aropa bhakti or any other kind of imperfect devotional service, which is naturally filled with obstacles and defects. The words "ya bhaktih" refer to devotional service like this, pure devotional service (svarupa-siddha). In this kind of devotional service one is able to serve the Lord with one's ears and other senses. The words "matra", "avicchinna", "ahaituki" and other words here show that in this condition the mind is perfectly able to worship the Lord in this way. 8 Pure devotional service is described by the Lord Himself in these words of Srimad Bhagavatam (11.25.26): "A worker free of attachment is in the mode of goodness, a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has taken shelter of Me is understood to be transcendental to the modes of nature."*** By thus taking shelter of the Lord and performing other devotional activities one becomes free from the grip of the material modes. In this way one becomes able to hear and understand the Lord's glories. 9 The Lord describes His glories in these words (Srimad Bhagavatam 11.13.40): "All superior transcendental qualities, such as being beyond the modes of nature, detached, the well-wisher, the most dear, the Supersoul, equally situated everywhere, and free from material entanglement - all such qualities, free from the transformations of material qualities, find their shelter and worshipable object in Me."*** 10 In this way it is said that the Lord's qualities are spiritual, not material. In Srimad Bhagavatam 3.29.13 (quoted in text 4) the word "ahaituki" (without material motive) is explained. In this verse the Lord declares, "A pure devotee (janah) does not accept (na grhnanti) salokya or any other kind of liberation, even though they are offered (diyamanam) by the Supreme Personality of Godhead, if by accepting that liberation the devotee is not able to serve the Lord (mat-sevanam vina)." For the sake of serving the Lord the devotee will accept liberation, but for his own sake the devotee will not accept liberation. That is the meaning here. Here the word "sarsti" means "possessing opulences like the Lord's opulences". "Ekatva" means either merging into Bhagavan or merging into Brahman. In either situation because one has merged into the Lord one has no opportunity to serve Him, and for this reason the devotees never accept these impersonal liberations. That is the meaning. In the next verse it is said that pure devotional service (bhakti-yogakhyah) is beyond the touch of the modes of material nature. It is the highest platform of spiritual attainment (atyantikah). 11 In Srimad Bhagavatam (3.15.48) it is said: "Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom."* The liberation described here is impersonal liberation, where one merges into the existence of the Lord. 12 Here someone may object: If it is so that one must become free from the three modes of material nature before the Lord will appear before him and grant him liberation, then how is it possible that devotional service has the qualities you have described? How can it be self-perfect? This objection is answered by the passage beginning with the word "yena". Here the Lord says, "One should not become discouraged and abandon his activities of devotional service, for by engaging in devotional service one will eventually attain a spiritual nature like Mine (mad-bhavaya). Then I will directly appear before you. In this way one becomes qualified (upapadyate) for spiritual life." 13 In Srimad Bhagavatam (5.19.19-20) it is said: "If one's position is ascertained by a bona fide spiritual master and one is properly trained to engage in the service of Lord Visnu according to the four social divisions (brahmana, ksatriya, vaisya and sudra) and the four spiritual divisions (brahmacari, grhastha, vanaprastha and sannyasa), one's life becomes perfect.* "After many, many births, when the results of one's pious activities mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which bound him because of the varied fruitive activities. As a result of associating with devotees, one gradually renders service to Lord Vasudeva, who is transcendental, free from attachment and to the material world, beyond the mind and words, and independent of everything else. That bhakti-yoga, devotional service to Lord Vasudeva, is the real path of liberation."* 14 There are many different paths of devotional service, which is free from the touch of the modes of material nature. This is explained in the beginning of the passage under discussion here (Srimad Bhagavatam 3.29,7): 15 "O noble lade, there are multifarious paths of devotional service in terms of the different qualities of the executor."* 16 Here the word "margaih" means "with different kinds", "margena" means "with different kinds of activities, such as hearing, with different kinds of consciousness, with different rasas, which begin with servitorship, with different modes of nature, which begin with the mode of ignorance, and with different activities of the modes of nature, which begin with ignorant violence." In this way the people have different kinds of consciousness (pumsam bhavo vibhidyate). 17 In the Mukta-phala-tika, Srila Bopadeva comments on Srimad Bhagavatam 3.29.14 (which was quoted in text 5): "Here the word 'atyantikah' means 'nothing is greater than it'. The 'it' referred to here is 'bhakti-yoga', which is mentioned in the word 'bhakti-yogakhyah'. This is so because that is the primary meaning. Other paths make one attracted to things other than Lord Visnu. They do not bring the same result as bhakti-yoga." 18 Devotional service is defined in the following words of Sri Gopala-tapani Upanisad (1.14): "Devotional service to Lord Krsna is performed when the heart no longer desires any material benefit to be obtained in this life or the next. This is freedom from the bonds of karma." 19 In the Satapatha-brahmana it is said: "Yajnavalkya said: Wishing to please Him, one should lovingly worship Lord Hari." 20 Here the word "premna" means "with pleasing Him as one's only desire", and "atma-hitaya" means "for His benefit".
Bhakti · Sanskrit §236 · English §235
Source[२३६] एवम् एकादशी-जन्माष्टम्यादिगतोऽपि ज्ञेयः । अथ वैधी-भेदाः शरणापत्ति-श्री-गुर्व्-आदि-सत्-सेवा-श्रवण-कीर्तनादयः । एते च प्रत्येकम् अपि द्वित्रादयः समुत्यापि कारणानि भवन्ति । तथा श्रवणात् । तत्र प्रथमतः शरणापत्तिः । षड्-वर्गाद्य्-अविकृत-संसार-भय-बाध्यमान एव हि शरणं प्रविशत्य् अनन्य-गतिः । भक्ति-मात्र-कामोऽपि तत्-कृत- भगवद्-वैमुख्य-बाध्यमानः । अनन्य-गतित्वं च द्विधा दर्श्यते । आश्रयान्त्रस्याभाव-कथनेन अति- प्रज्ञया कथञ्चिद् आश्रितस्यान्यस्य त्याजनेनअ च । पूर्वेण यथा - मर्त्यो मृत्यु-व्याल-भीतः पलायन् लोकान् सर्वान् निर्भयं नाध्यगच्छत् । त्वत् पादाब्जं प्राप्य यदृच्छयाद्य सुस्थः शेते मृत्युर् अस्माद् अपैति ॥ [भ्प् १०.३.२७] उत्तरेण यथा - तस्मात् त्वम् उद्धवोत्सृज्य चोदनां प्रतिचोदनाम् । प्रवृत्तिं च निवृत्तिं च श्रोतव्यं श्रुतम् एव च ॥ माम् एकम् एव शरणम् आत्मानं सर्व-देहिनाम् । याहि सर्वात्म-भावेन मया स्या ह्य् अकुतो-भयः ॥ [भ्प् ११.१२.१४-१५] इति । चोदनां श्रुतिं प्रतिचोदनां स्मृतिम् इति टीका च । श्री-गीतासु च - सर्व-धर्मान् परित्यज्य [गीता १८.६६] इत्य् आदि । तस्या शरणापत्तेर् लक्षणं वैष्णव-तन्त्रे - आनुकूल्यस्य सङ्कल्पः प्रतिकूल्य-विवर्जनम् । रक्षिष्यतीति विश्वासो गोप्तृत्वे वरणं तथा । आत्म-निक्षेप-कार्पण्ये षड्-विधा शरणागतिः ॥ इति । अङ्गाङ्गि-भेदेन षड्-विधा । तत्र गोप्तृत्वे वरणम् एवाङ्गि शरणागति- शब्देनैकार्थ्यात् । (पगे १२०) अन्यानि त्व् अङ्गानि तत्-परिकरत्वात् । आनुकूल्य- प्रातिकूल्ये तद्-भक्तादीनां शरणागतस्य भावस्य वा । रक्षिष्यतीति विश्वासः । क्षेमं विधास्यति स नो भगवांस् त्र्य्-अधीशस् तत्रास्मदीय- विमृशे न कियान् इहार्थः [भ्प् ३.१६.३५] इत्य् आदि-प्रकारः । आत्म-निक्षेपः केनापि देवेन ऋदि स्थितेन यथा नियुक्तोऽस्मि तथा करोमि इति गौतमीय-तन्त्रोक्त-प्रकारः । यथोक्तं पाद्मोत्तर-खण्डे चाष्टाक्षरस्य नमः-शब्द-व्याख्याने - अहङ्कृतिर् म-कारः स्यान् न-कारस् तन्-निषेधकः । तस्मात् तु नमसा चात्र स्वातन्त्र्यं प्रतिषिध्यते ॥ भगवत्-पर-तन्त्रोऽसौ तदा यत्तश् च जीवति । तस्मात् स्व-सामर्थ्य-विधिं त्यजेत् सर्वम् अशेषतः ॥ ईश्वरस्य तु सामर्थ्यान् नालभ्यं तस्य विद्यते । तस्मिन् न्यस्त-भवः शेते तत्-कर्मैव समाचरेत् ॥ [पद्मप् ६.२२६.४१-४६] अतएव ब्रह्म-वैवर्ते - अहैकार-निवृत्तानां केशवो न हि दूरगः । अहङ्कार-युतानां हि मध्ये पर्वत-राशयः ॥ [भ्प् ३.९.९] इति । कार्पण्यं - परम-कारुणिको न भवेत् परः परम-शोच्यतमो न च मत्- पर इत्य् आदि-प्रकारम् । गोप्तृत्वे वरणं च यथा नारसिंहे - त्वां प्रपन्नोऽस्मि शरणं देव-देवं जनार्दनम् । इति यः शरणं प्राप्तस् तं क्लेशाद् उद्धराम्य् अहम् ॥ इति प्रकारम् । तद् अपि त्रि-प्रकारं कायिकत्वादि-भेदेन यथोक्तं ब्रह्म-पुराणे - कर्मणा मनसा वाचा येऽच्युतं शरणं गताः । न समर्थो यमस् तेषां ते मुक्ति-फल-भागिनः ॥ इति । व्याख्यातं श्री-हरि-भक्ति-विलासे - तवास्मीति वदन् वाचा तथैव मनसा विदन् । तत्-स्थानम् आश्रितस् तन्वा मोदते शरणागतः ॥ [ह्ब्व् ११.६७७] इति । तद् एवं यस्य सर्वाङ्ग-सम्पन्ना शरणापत्तिस् तस्य झटित्य् एव सम्पूर्ण- फला अन्येषां तु यथा-सम्पत्ति यथा-क्रमं चेति ज्ञेयम् । ताम् एतां शरणापत्तिं श्लाघते - ताप-त्रयेणाभिहतस्य घोरे सन्तप्यमानस्य भवाध्वनीश । पश्यामि नान्यच् छरणं तवाङ्घ्रि- द्वन्द्वातपत्राद् अमृताभिवर्षात् ॥ [भ्प् ११.१९.९] शरणागतानां सर्व-दुःख-दूरीकरणं निज-माधुरीणां सर्वतो-वर्षं चात्राभिहितम् । ॥ ११.१९ ॥ उद्धवः श्री-भगवन्तम् ॥ २३६ ॥
[236] evam ekādaśī-janmāṣṭamyādigato'pi jñeyaḥ | atha vaidhī-bhedāḥ śaraṇāpatti-śrī-gurv-ādi-sat-sevā-śravaṇa-kīrtanādayaḥ | ete ca pratyekam api dvitrādayaḥ samutyāpi kāraṇāni bhavanti | tathā śravaṇāt | tatra prathamataḥ śaraṇāpattiḥ | ṣaḍ-vargādy-avikṛta-saṃsāra-bhaya-bādhyamāna eva hi śaraṇaṃ praviśaty ananya-gatiḥ | bhakti-mātra-kāmo'pi tat-kṛta- bhagavad-vaimukhya-bādhyamānaḥ | ananya-gatitvaṃ ca dvidhā darśyate | āśrayāntrasyābhāva-kathanena ati- prajñayā kathañcid āśritasyānyasya tyājanenaa ca | pūrveṇa yathā - martyo mṛtyu-vyāla-bhītaḥ palāyan lokān sarvān nirbhayaṃ nādhyagacchat | tvat pādābjaṃ prāpya yadṛcchayādya susthaḥ śete mṛtyur asmād apaiti || [BhP 10.3.27] uttareṇa yathā - tasmāt tvam uddhavotsṛjya codanāṃ praticodanām | pravṛttiṃ ca nivṛttiṃ ca śrotavyaṃ śrutam eva ca || mām ekam eva śaraṇam ātmānaṃ sarva-dehinām | yāhi sarvātma-bhāvena mayā syā hy akuto-bhayaḥ || [BhP 11.12.14-15] iti | codanāṃ śrutiṃ praticodanāṃ smṛtim iti ṭīkā ca | śrī-gītāsu ca - sarva-dharmān parityajya [Gītā 18.66] ity ādi | tasyā śaraṇāpatter lakṣaṇaṃ vaiṣṇava-tantre - ānukūlyasya saṅkalpaḥ pratikūlya-vivarjanam | rakṣiṣyatīti viśvāso goptṛtve varaṇaṃ tathā | ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ || iti | aṅgāṅgi-bhedena ṣaḍ-vidhā | tatra goptṛtve varaṇam evāṅgi śaraṇāgati- śabdenaikārthyāt | (page 120) anyāni tv aṅgāni tat-parikaratvāt | ānukūlya- prātikūlye tad-bhaktādīnāṃ śaraṇāgatasya bhāvasya vā | rakṣiṣyatīti viśvāsaḥ | kṣemaṃ vidhāsyati sa no bhagavāṃs try-adhīśas tatrāsmadīya- vimṛśe na kiyān ihārthaḥ [BhP 3.16.35] ity ādi-prakāraḥ | ātma-nikṣepaḥ kenāpi devena ṛdi sthitena yathā niyukto'smi tathā karomi iti gautamīya-tantrokta-prakāraḥ | yathoktaṃ pādmottara-khaṇḍe cāṣṭākṣarasya namaḥ-śabda-vyākhyāne - ahaṅkṛtir ma-kāraḥ syān na-kāras tan-niṣedhakaḥ | tasmāt tu namasā cātra svātantryaṃ pratiṣidhyate || bhagavat-para-tantro'sau tadā yattaś ca jīvati | tasmāt sva-sāmarthya-vidhiṃ tyajet sarvam aśeṣataḥ || īśvarasya tu sāmarthyān nālabhyaṃ tasya vidyate | tasmin nyasta-bhavaḥ śete tat-karmaiva samācaret || [PadmaP 6.226.41-46] ataeva brahma-vaivarte - ahaikāra-nivṛttānāṃ keśavo na hi dūragaḥ | ahaṅkāra-yutānāṃ hi madhye parvata-rāśayaḥ || [BhP 3.9.9] iti | kārpaṇyaṃ - parama-kāruṇiko na bhavet paraḥ parama-śocyatamo na ca mat- para ity ādi-prakāram | goptṛtve varaṇaṃ ca yathā nārasiṃhe - tvāṃ prapanno'smi śaraṇaṃ deva-devaṃ janārdanam | iti yaḥ śaraṇaṃ prāptas taṃ kleśād uddharāmy aham || iti prakāram | tad api tri-prakāraṃ kāyikatvādi-bhedena yathoktaṃ brahma-purāṇe - karmaṇā manasā vācā ye'cyutaṃ śaraṇaṃ gatāḥ | na samartho yamas teṣāṃ te mukti-phala-bhāginaḥ || iti | vyākhyātaṃ śrī-hari-bhakti-vilāse - tavāsmīti vadan vācā tathaiva manasā vidan | tat-sthānam āśritas tanvā modate śaraṇāgataḥ || [HBV 11.677] iti | tad evaṃ yasya sarvāṅga-sampannā śaraṇāpattis tasya jhaṭity eva sampūrṇa- phalā anyeṣāṃ tu yathā-sampatti yathā-kramaṃ ceti jñeyam | tām etāṃ śaraṇāpattiṃ ślāghate - tāpa-trayeṇābhihatasya ghore santapyamānasya bhavādhvanīśa | paśyāmi nānyac charaṇaṃ tavāṅghri- dvandvātapatrād amṛtābhivarṣāt || [BhP 11.19.9] śaraṇāgatānāṃ sarva-duḥkha-dūrīkaraṇaṃ nija-mādhurīṇāṃ sarvato-varṣaṃ cātrābhihitam | || 11.19 || uddhavaḥ śrī-bhagavantam || 236 ||
English translation
English witness · section(s) 235
Anuccheda 235
1 Thus there are many kinds of devotional service. Many adjectives, such as "akincana" and "ahaituki" have been used to describe devotional service. Devotional service is of two main kinds: 1. vaidhi, and 2. raganuga. In vaidhi-bhakti one performs devotional service by following the rules spoken in the scriptures. Vaidhi-bhakti is itself divided into two kinds. In the first kind one is concerned with actions and one is made aware of what should be done and what should not be done. This first kind of vaidhi-bhakti is described in the following words of Srimad-Bhagavatam (1.2.14): 2 "Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees."* 3 In the second kind of vaidhi-bhakti one is concerned with worship, vows, and similar activities. This second kind of vaidhi-bhakti is described by the Lord Himself in these words (Srimad Bhagavatam 11.27.53): 4 "But one who simply engages in devotional service with no consideration of fruitive results attains Me. Thus whoever worships Me according to the process I have described will ultimately attain pure devotional service unto Me."*** 5 Here the word "nairapeksyena" means "without material motives". What is unmotivated (ahaituka) devotional service like? It is described in this verse in the statement beginning with the word "bhakti-yogam". It is also described in the following words of Srimad Bhagavatam (11.27.8-9), where Lord Krsna Himself explains: 6 "Now please listen faithfully as I explain exactly how a person who has achieved twice-born status through the relevant Vedic prescriptions should worship Me with devotion.*** 7 "A twice-born person should worship Me, his worshipable Lord, without duplicity, offering appropriate paraphernalia in loving devotion to My Deity form or to a form of Me appearing upon the ground, in fire, in the sun, in water or within the worshipper's own heart."* 8 This verse was spoken by the Supreme Personality of Godhead.
Bhakti · Sanskrit §237 · English §236
Source[२३७] तद् एवं शरणापत्तिर् विवृता । अस्याश् च पूर्वत्वं तां विना तदीयत्वासिद्धिः । तत्र शरणापत्त्यैव यद्यपि सर्वं सिध्यति । शरणं तं प्रपन्ना ये ध्यान-योग-विवर्जिताः । ते वै मृत्युम् अतिक्रम्य यान्ति तद् वैष्णवं पदम् ॥ (पगे १२१) इति गारुडात् । तथापि वैशिष्ठ्य-लिप्सुः शक्तश् चेत् ततो भगवच्-छास्त्रोपदेष्टॄणां भगवन्-मन्त्रोपदेष्टॄणां वा श्री-गुरु-चरणानां नित्यम् एव विशेषतः सेवां कुर्यात् । तत्-प्रसादः स्व-स्व-नाना-प्रतीकार-दुस्त्यजान् अर्थ-हानौ परम-भगवत्-प्रसाद-सिद्धौ च मूलम् । पूर्वत्र यथा सप्तमे श्री- नारद-वाक्यम् - असङ्कल्पाज् जयेत् कामं क्रोधं काम-विवर्जनात् । अर्थानर्थेक्षया लोभं भयं तत्त्वावमर्शनात् ॥ आन्वीक्षिक्या शोक-मोहौ दम्भं महद्-उपासया । योगान्तरायान् मौनेन हिंसां कामाद्य्-अनीहया ॥ कृपया भूतजं दुःखं दैवं जह्यात् समाधिना । आत्मजं योग-वीर्येण निद्रां सत्त्व-निषेवया ॥ रजस् तमश् च सत्त्वेन सत्त्वं चोपशमेन च । एतत् सर्वं गुरौ भक्त्या पुरुषो ह्य् अञ्जसा जयेत् ॥ [भ्प् ७.१५.२२-२५] इति । उत्तरत्र वामन-कल्पे ब्रह्म-वाक्यम् - यो मन्त्रः स गुरुः साक्षाद् यो गुरुः स हरिः स्वयम् । गुरुर् यस्य भवेत् तुष्टस् तस्य तुष्टो हरिः स्वयम् ॥ इति । अन्यत्र - हरौ रुष्टे गुरुस् त्राता गुरौ रुष्टे न कश्चन । तस्मात् सर्व-प्रयत्नेन गुरुम् एव प्रसादयेत् ॥ इति । अतएव सेवा-मात्रं तु नित्यम् एव । यथा चान्यत्र परमेश्वर-वाक्यम् - प्रथमं तु गुरुः पूज्यः ततश् चैव ममार्चनम् । कुर्वन् सिद्धिम् अवाप्नोति ह्य् अन्यथा निष्फलं भवेत् ॥ इति । अतएव नारद-पञ्चरात्रे - वैष्णवं ज्ञान-वक्तारं यो विद्याद् विष्णुवद् गुरुम् । पूजयेद् वाङ्-मनः-कायैः स शास्त्रज्ञः स वैष्णवः ॥ श्लोक-पादस्य वक्तापि यः पूज्यः स सदैव हि । किं पुनर् भगवद्-विष्णोः स्वरूपं वितनोति यः ॥ इत्य् आदि । पाद्मे देवहूति-स्तुतौ - भक्तिर् यथा हरौ मेऽस्ति तद्वन् निष्ठा गुरौ यदि । ममास्ति तेन सत्येन स्वं दर्शयतु हरिः ॥ इति । तस्माद् अन्यद्-भगवज्-जनम् अपि नापेक्षते । यथोक्तम् आगमे पुरश्चरण- फल-प्रसङ्गे - यथा सिद्ध-रस-स्पर्शात् ताम्रं भवति काञ्चनम् । सन्निधानाद् गुरोर् एवं शिष्यो विष्णुमयो भवेत् ॥ इति । तद् एतद् आह - नाहम् इज्या-प्रजातिभ्यां तपसोपशमेन वा । तुष्येयं सर्व-भूतात्मा गुरु-शुश्रूषया यथा ॥ [भ्प् १०.८०.३४] टीका च -- ज्ञान-प्रदाद् गुरोर् अधिकः सेव्यो नास्तीत्य् उक्तम् । अतएव तद्- भजनाद् अधिको धर्मश् च नास्तीत्य् आह नाहम् इति । इज्या गृहस्थ-धर्मः । प्रजातिः प्रकृष्टं जन्म उपनयनं तेन ब्रह्मचारि-धर्म उपलक्ष्यते ताभ्याम् । तथा तपसा वनस्थ-धर्मेण । उपशमेन यति-धर्मेण वा । अहं परमेश्वरस् तथा न तुष्येय यथा सर्व-भूतात्मापि गुरु- शुश्रूषया । इत्य् एषा । अत्र ज्ञानं ब्रह्म-निष्ठं भगवन्-निष्ठं चेति द्विविधम् । तत्र पूर्वत्र तथैव व्याख्या । उक्तं त्व् एवम् -- (पगे १२२) इज्या पूजा । प्रजाति वैष्णव- दीक्षा । तपः समाधिः । उपशमो भगवन्-निष्ठेति ॥ ॥ १०.८० ॥ श्री-भगवान् श्रीदाम-विप्रम् ॥ २३७ ॥
[237] tad evaṃ śaraṇāpattir vivṛtā | asyāś ca pūrvatvaṃ tāṃ vinā tadīyatvāsiddhiḥ | tatra śaraṇāpattyaiva yadyapi sarvaṃ sidhyati | śaraṇaṃ taṃ prapannā ye dhyāna-yoga-vivarjitāḥ | te vai mṛtyum atikramya yānti tad vaiṣṇavaṃ padam || (page 121) iti gāruḍāt | tathāpi vaiśiṣṭhya-lipsuḥ śaktaś cet tato bhagavac-chāstropadeṣṭṝṇāṃ bhagavan-mantropadeṣṭṝṇāṃ vā śrī-guru-caraṇānāṃ nityam eva viśeṣataḥ sevāṃ kuryāt | tat-prasādaḥ sva-sva-nānā-pratīkāra-dustyajān artha-hānau parama-bhagavat-prasāda-siddhau ca mūlam | pūrvatra yathā saptame śrī- nārada-vākyam - asaṅkalpāj jayet kāmaṃ krodhaṃ kāma-vivarjanāt | arthānarthekṣayā lobhaṃ bhayaṃ tattvāvamarśanāt || ānvīkṣikyā śoka-mohau dambhaṃ mahad-upāsayā | yogāntarāyān maunena hiṃsāṃ kāmādy-anīhayā || kṛpayā bhūtajaṃ duḥkhaṃ daivaṃ jahyāt samādhinā | ātmajaṃ yoga-vīryeṇa nidrāṃ sattva-niṣevayā || rajas tamaś ca sattvena sattvaṃ copaśamena ca | etat sarvaṃ gurau bhaktyā puruṣo hy añjasā jayet || [BhP 7.15.22-25] iti | uttaratra vāmana-kalpe brahma-vākyam - yo mantraḥ sa guruḥ sākṣād yo guruḥ sa hariḥ svayam | gurur yasya bhavet tuṣṭas tasya tuṣṭo hariḥ svayam || iti | anyatra - harau ruṣṭe gurus trātā gurau ruṣṭe na kaścana | tasmāt sarva-prayatnena gurum eva prasādayet || iti | ataeva sevā-mātraṃ tu nityam eva | yathā cānyatra parameśvara-vākyam - prathamaṃ tu guruḥ pūjyaḥ tataś caiva mamārcanam | kurvan siddhim avāpnoti hy anyathā niṣphalaṃ bhavet || iti | ataeva nārada-pañcarātre - vaiṣṇavaṃ jñāna-vaktāraṃ yo vidyād viṣṇuvad gurum | pūjayed vāṅ-manaḥ-kāyaiḥ sa śāstrajñaḥ sa vaiṣṇavaḥ || śloka-pādasya vaktāpi yaḥ pūjyaḥ sa sadaiva hi | kiṃ punar bhagavad-viṣṇoḥ svarūpaṃ vitanoti yaḥ || ity ādi | pādme devahūti-stutau - bhaktir yathā harau me'sti tadvan niṣṭhā gurau yadi | mamāsti tena satyena svaṃ darśayatu hariḥ || iti | tasmād anyad-bhagavaj-janam api nāpekṣate | yathoktam āgame puraścaraṇa- phala-prasaṅge - yathā siddha-rasa-sparśāt tāmraṃ bhavati kāñcanam | sannidhānād guror evaṃ śiṣyo viṣṇumayo bhavet || iti | tad etad āha - nāham ijyā-prajātibhyāṃ tapasopaśamena vā | tuṣyeyaṃ sarva-bhūtātmā guru-śuśrūṣayā yathā || [BhP 10.80.34] ṭīkā ca -- jñāna-pradād guror adhikaḥ sevyo nāstīty uktam | ataeva tad- bhajanād adhiko dharmaś ca nāstīty āha nāham iti | ijyā gṛhastha-dharmaḥ | prajātiḥ prakṛṣṭaṃ janma upanayanaṃ tena brahmacāri-dharma upalakṣyate tābhyām | tathā tapasā vanastha-dharmeṇa | upaśamena yati-dharmeṇa vā | ahaṃ parameśvaras tathā na tuṣyeya yathā sarva-bhūtātmāpi guru- śuśrūṣayā | ity eṣā | atra jñānaṃ brahma-niṣṭhaṃ bhagavan-niṣṭhaṃ ceti dvividham | tatra pūrvatra tathaiva vyākhyā | uktaṃ tv evam -- (page 122) ijyā pūjā | prajāti vaiṣṇava- dīkṣā | tapaḥ samādhiḥ | upaśamo bhagavan-niṣṭheti || || 10.80 || śrī-bhagavān śrīdāma-vipram || 237 ||
English translation
English witness · section(s) 236
Anuccheda 236
1 Thus the observance of ekadasi, janmastami and other holy days, are understood to be activities in vaidhi bhakti. Surrendering to and taking shelter of the Lord, service to the spiritual master and the Vaisnavas, and hearing and chanting the Lord's glories, are also included among the activities of vaidhi-bhakti. All of these activities together, or only one of them, or two or three of them, lead the devotee to advanced devotional service. That is confirmed by the scriptures. The first of these, namely surrendering to and taking shelter of the Lord, puts an end to the fearful condition of repeated birth and death where one is troubled by the six enemies that are the vices of this world. Thus one should take shelter of the Lord and no one else. By desiring only to engage in devotional service one destroys the aversion to the Lord that is caused by those vices. Taking shelter of the Lord alone is of two kinds: 1. not taking shelter of anyone else but the Lord. 2. intelligently rejecting any shelter but the shelter of the Lord. The first of these is described in the following words addressed to the Lord (Srimad Bhagavatam 10.3.21): 2 "No one in this material world has become free from the four principles birth, death old age, and disease, even by fleeing to various planets. But now that You have appeared, My Lord, death is fleeing in fear of You, and the living entities, having obtained shelter at Your lotus feet by Your mercy, are sleeping in full mental peace."* 3 The second is described by Lord Krsna Himself in these words (Srimad Bhagavatam 11.12.14-15): "Therefore, My dear Uddhava, abandon the Vedic mantras as well as the procedures of supplementary Vedic literatures and their positive and negative injunctions. Disregard that which has been heard and that which is to be heard. Simply take shelter of Me alone, situated within the heart of all conditioned souls. Take shelter of Me wholeheartedly, and by My grace be free from fear in all circumstances."*** 4 Srila Sridhara Svami comments: "Here the word "codanam" means "the Sruti-sastra", and the word "praticodanam" means "the Smrti-sastra". 5 In Bhagavad-gita (18.66), Lord Krsna declares: "Abandon all varieties of religion, and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."* 6 The nature of surrendering to the Lord is described in the Vaisnava-tantra: "The six divisions of surrender are the acceptance of those things favourable to devotional service, the rejection of unfavourable things, the conviction that Krsna will give protection, the acceptance of the Lord as one's guardian or master, full self-surrender, and humility."* 7 These six items of surrender may be divided into a whole and parts. Acceptance of the Lord as one's guardian or master is the whole, for in truth its definition is not different from the definition of the word "surrender". The other items of surrender are all the assistants of this one item. The words "anukulya" and "pratikulya" refer either to the devotees or to the surrendered soul. 8 The conviction that Krsna will give protection is explained in the following words of Srimad Bhagavatam (3.16.37): "My dear sons, the Lord is the controller of the three modes of nature and is responsible for the creation, preservation and dissolution of the universe. His wonderful creative power, yoga-maya, cannot be easily understood even by the masters of yoga. That most ancient person, the Personality of Godhead, will alone come to our rescue. What purpose can we serve on His behalf by deliberating on the subject?"* 9 Full self-surrender is explained in the following statement of the Gautamiya Tantra: "A certain effulgent being resides in my heart. Whatever he orders, I do." 10 In the Padma Purana, Uttara-khanda, in the explanation of the word "namah" in the eight-syllable mantra, it is said: 11 "The syllable 'ma' means 'false-ego' and the syllable 'ma' means 'that which forbids'. Thus the word 'namah' thus means that the individual spirit soul, the knower of the field of activities, is not permitted to act independently. 12 "The individual spirit soul is completely dependent on the Supreme Personality of Godhead. His life and livelihood is completely dependent on the Lord. Therefore he should completely abandon all ideas that he is independent. 13 "Because the Supreme Personality of Godhead is completely independent, nothing is unattainable for Him. He has no troubles. He can do whatever He wishes." 14 In the Brahma-vaivarta Purana it is said: "Lord Krsna is never far from they who are humble. Many tall mountains stand between Lord Krsna and they who are proud." 15 One who proudly thinks he is independent must stay in the material world of repeated birth and death. This is described in the Brahma's prayers in the Third Canto (Srimad Bhagavatam 3.9.9.): 16 "O my Lord, the material miseries are without factual existence for the soul. Yet as long as the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the entanglement of material miseries, being influenced by Your external energy."* 17 Humility is described in the following verse (Srila Rupa Gosvami's Sri Padyavali 66): "O Lord, no one is more merciful than You and no one is more pathetic than I. I am very lowly and fallen. O Lord Yadunatha, please reflect on my case and do whatever is appropriate." 18 Acceptance of the Lord as one's guardian or master is described in the Nrsimha Purana, where Lord Nrsimhadeva says: "Anyone who prays unto Me and takes shelter of Me becomes My ward, and I protect him always from all sorts of calamities."* 19 One may surrender to the Lord in three ways: with the body, mind and words. This is explained in the following words of Sri Brahma Purana: "They become liberated who with their thoughts, words, and deeds surrender to the infallible Supreme Personality of Godhead. Yamaraja has no power to approach them." 20 This is also explained in these words of Sri Hari-bhakti-vilasa (11.677): "One who with words and thoughts says, 'O Lord, I am Yours', and who surrenders his body to the Lord, becomes filled with bliss." 21 One who surrenders his entire body to the Lord at once attains all good fortune. Other attain different degrees of good fortune according to the degree of their surrender. Surrender to the Lord is glorified in the following words (Srimad Bhagavatam 11.19.9): 22 "My dear Lord, for one who is being tormented on the terrible path of birth and death and is constantly overwhelmed by the threefold miseries, I do not see any possible shelter other than Your two lotus feet, which are just like a refreshing umbrella that pours down showers of delicious nectar."*** 23 This verse means that the showers of the Lord's sweetness chase all miseries far away from the surrendered souls.
Bhakti · Sanskrit §238–239 · English §237
Source[२३८] श्री-गुर्व्-आज्ञया तत्-सेवनाविरोधेन चान्येषाम् अपि वैष्णवानां सेवनं श्रेयः । अन्यथा दोषः स्यात् । यथा श्री-नारदोक्तौ - गुरौ सन्निहिते यस् तु पूजयेद् अन्यम् अग्रतः । स दुर्गतिम् अवाप्नोति पूजनं तस्य निष्फलम् ॥ इति । यः प्रथमं शाब्दे परे च निष्णातं [भ्प् ११.३.२१] इत्य् आद्य् उक्त-लक्षणं गुरुं नाश्रितवान् तादृश-गुरोश् च मत्सरादितो महाभागवत-सत्कारादाव् अनुमतिं न लभते स प्रथमत एव त्यक्त-शास्त्रो न विचार्यते । उभय- सङ्कट-पातो हि तस्मिन् भवत्य् एव । एवम्-आदिकाभिप्रायेणैव - यो वक्ति न्याय-रहितम् अन्यायेन शृणोति यः । ताव् उभौ नरकं घोरं व्रजतः कालम् अक्षयम् ॥ इति नारद-पञ्चरात्रे । अत एव दूरत एवाराध्यस् तादृशो गुरुः । वैष्णव-विद्वेषी चेत् परित्याज्य एव । गुरोर् अप्य् अवलिप्तस्य कार्याकार्यम् अजानतः । उत्पथप्रतिपन्नस्य कार्यं भवति शासनम् ॥ [म्भ् ५.१७८.२४] इति स्मरणात् । तस्य वैष्णव-भाव-राहित्येणावैष्णवतया अवैष्णवोपदिष्टेनेत्य् आदि- वचन-विषयत्वाच् च । यथोक्त-लक्षणस्य गुरोर् अविद्यमानायां तु तस्यैव महा-भागवतस्यैकस्य नित्य-सेवनं परम-श्रेयः । स च श्री-गुरुवत् समवासनः स्वस्मिन् कृपालु-चित्तश् च ग्राह्यः । यस्य यत्-सङ्गतिः पुंसो मणिवत् स्यात् स तद्-गुणः । स्व-कुलर्द्ध्यै ततो धीमान् स्व-यूथान्य् एव संश्रयेत् ॥ इति श्री-हरि-भक्ति-सुधोदय-दृष्ट्या कृपां विना तस्मिन् चित्तारत्या च । अथ सर्वस्यैव भागवत-चिह्न-धारि-मात्रस्य तु यथा-योग्यं सेवा-विधानम् । तत्र महा-भागवत-सेवा द्विविधः - प्रसङ्ग-रूपा परिचर्या-रूपा च । तत्र प्रसङ्ग-रूपा यथा - नो रोधयति मां योगो न साङ्ख्यं धर्म एव च । न स्वाध्यायस् तपस् त्यागो नेष्टा-पूर्तं न दक्षिणा ॥ व्रतानि यज्ञश् छन्दांसि तीर्थानि नियमा यमाः । यथावरुन्धे सत्-सङ्गः सर्व-सङ्गापहो हि माम् ॥ [भ्प् ११.१२.१-२] पूर्वाध्याये - इष्टा-पूर्तेन माम् एवं यो यजेत समाहितः । लभते मयि सद्-भक्तिं मत्-स्मृतिः साधु-सेवया ॥ [भ्प् ११.११.४७] इत्य् अनेन साधु-सेवया भक्ति-निष्ठा-जनने साधनानन्तर-सेव्य् अपेक्षत्वम् इवोक्तम् । अत्रेष्ट-शब्देन सप्तम-स्कन्धोक्त-रीत्याग्निहोत्र-दर्श-पौर्णमास- चातुर्मास्ययागपशु-याग-वैश्वदेव-बलि-हरणान्य् उच्यन्ते [भ्प् ७.१५.४८-४९] । पूर्त-शब्देन सुराल-याराम-कूप-वापी-तडाग-प्रपा । सत्राण्य् उच्यन्ते [भ्प् ७.१५.४९] अत्र तु इष्टं हविषाग्नौ यजेत माम् [भ्प् ११.११.४२] (पगे १२३) । इत्य् आदौ अग्निहोत्राद्य् उपलक्षितं पूर्तम् उद्यानोपवनाक्रीडेत्य् आद्य् उपलक्षितं ज्ञेयम् । एवं पूर्वोक्त-प्रकारेणेष्टा-पूर्तेन यो मां यजेत स मत्-स्मृतिस् तत्र साधु-सेवया सतां प्रसङ्गेन स-भक्तिम् । अन्तरङ्गभक्ति-निष्ठां प्राप्नोतीत्य् अर्थः । तत्राग्नि-होत्रादीनां भक्तौ प्रवेशोऽग्न्य्-अन्तर्यामि- रूप-भगवद्-अधिष्ठानत्वेनाग्न्यादि-सन्तर्पणात् । कूपारामादीनां च तत्- परिचर्यार्थं क्रियमाणत्वात् तत्र प्रवेशः । तद् एवं सत्-सङ्गस्य सर्वापेक्षत्वम् उक्तम् । पुनश् च तत्र च तस्य स्वातन्त्र्येण यथेष्ट-फल- दातृत्वं सर्वापेक्षया परम-सामर्थ्यं च वक्तुं परम-गुह्यम् उपदिष्टम् । अथैतत् परमं गुह्यं शृण्वतो यदु-नन्दन । सु-गोप्यम् अपि वक्ष्यामि त्वं मे भृत्यः सुहृत् सखा ॥ [भ्प् ११.११.४९] इति । एतादृश-महिमत्वेनानूक्तत्वात् तद् एतत् परम-गुह्यत्वम् आह न रोध्यतीति । त्यागः सन्न्यासः । दक्षिणा दान-मात्रम् । यज्ञो देव-पूजा । छन्दांसि रहस्य-मन्त्राः । यथा सत्सङ्गो माम् अवरुन्धे वशीकरोतीति तथा योगो न वशीकरोति न च साङ्ख्यम् इत्य् आदिकोऽन्वयः । ततस् तेऽपि किञ्चिद् वशीकुर्वन्तीत्य् अर्थ-लब्धेर् भगवत्-परा एव ज्ञेया न च साधारणाः । अतएव च व्रतान्य् एकादश्यादीनीति टीका-काराः । न चैतावतैषां नित्यानां वैष्णव-व्रतानाम् अकर्तव्यत्वं प्राप्तम् एकस्य फलातिशय-सामर्थ्य- प्रशंसयेतरस्य नित्यत्व-निराकरणायोगात् । यथा कर्माधिकारिणः -- न ह्य् अग्नि-मुखतोऽयं वै भगवान् सर्व-यज्ञ-भुक् । इज्येत हविषा राजन् यथा विप्र-मुखे हुतैः ॥ [भ्प् ७.१४.१७] इति श्रुत्वापि पूर्वोक्तम् अग्निहोत्रादिना यजेत इति विधिं न परित्यक्तुं शक्नुवन्ति तद्वत् भक्त्य्-अधिकारिणश् च यथा मद्-भक्त-पूजाभ्यधिका [भ्प् ११.१९.२९] इत्य् श्रुत्वापि दीक्षानन्तरं नित्यतया प्राप्तां भगवत्-पूजां त्यक्तुं न शक्नुवन्ति तद्वद् इति । अत एव - षड्भिर् मासोपवासैस् तु यत् फलं परिकीर्तितम् । विष्णोर् नैवेद्य-सिक्थेन तत् फलं भुञ्जतां कलौ ॥ इत्य् अपि न बाधकम् । एकादश्य्-आदौ हि नित्यत्वेऽप्य् आनुषङ्गिकम् एव महाफलकत्वं तत्र तत्र मतम् । अतएव नित्यत्व-रक्षणार्थम् अपि तादृशं वैष्णवं व्रतम् अवश्यम् एव कर्तव्यम् इत्य् आगतम् । नित्य-वैष्णव-व्रतत्वादिकं चैकादश्यादेर् अर्चन-प्रसङ्गं किञ्चिद् दर्शयिष्यामः । अतएव पूर्वाध्याये टीकाकारैर् अपि आज्ञायैव गुणान् दोषान् [भ्प् ११.११.३२] इत्य् अत्र बिद्धैकादशी-कृष्णैकादश्य्- उपवासानुपवासानिवेद्य-श्राद्धादयो ये भक्ति-विरुद्धा धर्मास् तान् सन्त्यज्य इत्य् अर्थ इत्य् उक्तम् । प्रथमे च श्री-भीष्म-युधिष्ठिर-संवादे भगवद्-धर्मान् [भ्प् १.९.२४] इत्य् अत्र हरि-तोषणाद् द्वादश्य्-आदि-नियम- रूपान् इत्य् व्याख्यातम् । व्रतानि चेरे हरि-तोषणानि [भ्प् ३.१.१९] इत्य् अत्र तृतीय एकादश्यादीनीति । अतएव भगवन्-महा-प्रसादैक-व्रतस्य श्रीमद्- अम्बरीषस्य सच्-छिरोमणे`र् आचार-दर्शनाय तद् एव निश्चीयत इति । अथ प्रस्तुतम् अनुसरामः । वशीकरणम् अत्र द्विविधम् - मुख्यं गौणं च । तत्र मुख्येन प्रेम लभ्यते । (पगे १२४) अस्त्व् एवम् अङ्ग भगवान् भजतां मुकुन्दो मुक्तिं ददाति कर्हिचित् स्म न भक्ति-योगम् [भ्प् ५.६.१८] इति न्यायेन । अतएव गौणेनान्यत् फलम् । अत्र मुख्यं श्री-गोप्यादौ । गौणं बाणादौ । उत्तरत्र वशीकरणत्वं फल-दानोन्मुखीकरणतयोपचर्यते । तद् एतद् वशीकरणे दृष्टान्तम् आह -- सत्-सङ्गेन हि दैतेया यातुधाना मृगाः खगाः । गन्धर्वाप्सरसो नागाः सिद्धाश् चारण-गुह्यकाः ॥ विद्याधरा मनुष्येषु वैश्याः शूद्राः स्त्रियोऽन्त्यजाः । रजस्-तमः-प्रकृतय तस्मिंस् तस्मिन् युगे युगे ॥ बहवो मत्-पदं प्राप्तास् त्वाष्ट्र-कायाधवादयः । वृष-पर्वा बलिर् बाणो मयश् चाथ विभीषणः ॥ सुग्रीवो हनुमान् ऋक्षो गजो गृध्रो वणिक्-पथः । व्याधः कुब्जा व्रजे गोप्यो यज्ञ-पत्न्यस् तथापरे ॥ [भ्प् ११.१२.३-६] दैतेयास् तद्-उपलक्षितासुर-दानवाश् च । यातुधाना राक्षसाः । तज्-जातिषु दिग्-दर्शनं त्वाष्ट्रेत्य् आदि । त्वाष्ट्रा वृत्रासुरः । वृतासुरस्य सत्-सङ्गः प्राग्-जन्मनि श्री-नारदाङ्गिरसोः सङ्गः श्री-सङ्कर्षण-सङ्गश् च प्रसिद्धः । कायाधवः कयाधु-पुत्रः प्रह्लादः । अस्य गर्भे श्री-नारद-सङ्गः । आदि-शब्द-गृहीतान् पूर्वोक्त-जाति-क्रमेण कतिचिद् गणयति वृषेति । वृष-पर्वा दानवः । अयं हि जात-मात्र-मातृ-परित्यक्तो मुनि-पालिता विष्णु-भक्तो बभूवेति पुराणान्तर-प्रसिद्धिः । बलेः श्री-प्रह्लाद-सङ्गः श्री-वामन-सङ्गश् च । तद्-अनन्तरम् एव भक्त्य्- उद्बोध-दर्शनात् । बाणस्य बलि-महेश-भगवत्-सङ्गः । अस्य भुज- कर्तनानन्तरं ज्ञात-विष्णु-महिम्नो महा-भागवत-महेश-प्राप्तिर् एव स्व-प्राप्तिर् इत्य् उच्यते । मयो दानवः । अस्य सभा-निर्माणादौ पाण्डव- सङ्गो भगवत्-सङ्गश् च । अन्ते तत्-प्राप्तिस् तु ज्ञेया । विभीषणो यातुधानः । अस्य हनूम-सङ्गो भगवत्-सङ्गश् च । सुग्रीवाद्या गजान्ता मृगाः । तत्र ऋक्षो जाम्बवान् । अस्य भगवत्-सङ्गः । गजो गजेन्द्रः । अस्य पूर्व-जन्मनि सत्-सङ्ग उन्नेयः । उत्तर-जन्मान्ते भगवत्-सङ्गश् च । गृध्रो जटायु-नामा खगः । अस्य श्री-गरुड- दशरथादि-सङ्गः । श्री-सीता-दर्शनं श्री-भगवद्-दर्शनं च । गन्धर्वादीस् त्व् अनति-प्रसिद्धत्वेनानुदाहृत्य मनुष्येषु वैश्यादीन् उदाहरति । वणिक्-पथस् तुलाधारः । अस्य भारते जाजलि-मुनि-गन्धर्व- प्रसङ्गे प्रोक्त-महिम्नः सत्-सङ्गोऽन्वेषणीयः । व्याधो धर्म-व्याधः शूद्रोऽन्त्यजोऽपि । अत्र आदिवाराहे कथेयम् - क्वचित् प्राचीन-कलि-युगे वसु-नाम्ना वैष्णवेन राज्ञा प्राग्-जन्मनि मृग- भ्रान्त्या निहतो ब्राह्मणो ब्रह्म-राक्षसतां प्राप्तस् तस्य राज्ञः प्रापञ्चिक-विष्णु-लोक-गमन-समये तच्-छरीरं प्रविष्टः । पुनश् च तस्य तद्-भोगान्ते राजतां प्राप्तस्य देहात् तत्-कर्तृक-ब्रह्म- पाराख्यस्तव-पाठ-तेजसा निर्गतस् तत्-कृत-धर्म-व्याध-संज्ञो हिंसातिशय-विमुखः पर्यवसाने दृष्ट-नीलाद्रि-नाथस् तं च स्तुतवान् । प्राप्त-तद्-आलिङ्गनस् तत्-सायुज्यम् अवापेति । कुब्जाया भगवत्-सङ्गः पूर्व-जन्मनि च नारद-सङ्ग इति माथुर-हरि- वंश-प्रसिद्धम् । गोप्योऽत्र साधारण्यः श्री-कृष्ण-व्रजे तदानीं विवाहादिना समागताः । आसां तन्-नित्य-प्रेयसी-वृन्द-सङ्गः श्री-कृष्ण- दर्शनादि-रूपो भगवत्-सङ्गश् च । यज्ञ-पत्नीनां श्री-कृष्ण-गुण- कथक-लोक-सङ्गस् तत्-सङ्गश् च । अपरे दैतेयादयोऽनेय् च ।
[238] śrī-gurv-ājñayā tat-sevanāvirodhena cānyeṣām api vaiṣṇavānāṃ sevanaṃ śreyaḥ | anyathā doṣaḥ syāt | yathā śrī-nāradoktau - gurau sannihite yas tu pūjayed anyam agrataḥ | sa durgatim avāpnoti pūjanaṃ tasya niṣphalam || iti | yaḥ prathamaṃ śābde pare ca niṣṇātaṃ [BhP 11.3.21] ity ādy ukta-lakṣaṇaṃ guruṃ nāśritavān tādṛśa-guroś ca matsarādito mahābhāgavata-satkārādāv anumatiṃ na labhate sa prathamata eva tyakta-śāstro na vicāryate | ubhaya- saṅkaṭa-pāto hi tasmin bhavaty eva | evam-ādikābhiprāyeṇaiva - yo vakti nyāya-rahitam anyāyena śṛṇoti yaḥ | tāv ubhau narakaṃ ghoraṃ vrajataḥ kālam akṣayam || iti nārada-pañcarātre | ata eva dūrata evārādhyas tādṛśo guruḥ | vaiṣṇava-vidveṣī cet parityājya eva | guror apy avaliptasya kāryākāryam ajānataḥ | utpathapratipannasya kāryaṃ bhavati śāsanam || [Mbh 5.178.24] iti smaraṇāt | tasya vaiṣṇava-bhāva-rāhityeṇāvaiṣṇavatayā avaiṣṇavopadiṣṭenety ādi- vacana-viṣayatvāc ca | yathokta-lakṣaṇasya guror avidyamānāyāṃ tu tasyaiva mahā-bhāgavatasyaikasya nitya-sevanaṃ parama-śreyaḥ | sa ca śrī-guruvat samavāsanaḥ svasmin kṛpālu-cittaś ca grāhyaḥ | yasya yat-saṅgatiḥ puṃso maṇivat syāt sa tad-guṇaḥ | sva-kularddhyai tato dhīmān sva-yūthāny eva saṃśrayet || iti śrī-hari-bhakti-sudhodaya-dṛṣṭyā kṛpāṃ vinā tasmin cittāratyā ca | atha sarvasyaiva bhāgavata-cihna-dhāri-mātrasya tu yathā-yogyaṃ sevā-vidhānam | tatra mahā-bhāgavata-sevā dvividhaḥ - prasaṅga-rūpā paricaryā-rūpā ca | tatra prasaṅga-rūpā yathā - no rodhayati māṃ yogo na sāṅkhyaṃ dharma eva ca | na svādhyāyas tapas tyāgo neṣṭā-pūrtaṃ na dakṣiṇā || vratāni yajñaś chandāṃsi tīrthāni niyamā yamāḥ | yathāvarundhe sat-saṅgaḥ sarva-saṅgāpaho hi mām || [BhP 11.12.1-2] pūrvādhyāye - iṣṭā-pūrtena mām evaṃ yo yajeta samāhitaḥ | labhate mayi sad-bhaktiṃ mat-smṛtiḥ sādhu-sevayā || [BhP 11.11.47] ity anena sādhu-sevayā bhakti-niṣṭhā-janane sādhanānantara-sevy apekṣatvam ivoktam | atreṣṭa-śabdena saptama-skandhokta-rītyāgnihotra-darśa-paurṇamāsa- cāturmāsyayāgapaśu-yāga-vaiśvadeva-bali-haraṇāny ucyante [BhP 7.15.48-49] | pūrta-śabdena surāla-yārāma-kūpa-vāpī-taḍāga-prapā | satrāṇy ucyante [BhP 7.15.49] atra tu iṣṭaṃ haviṣāgnau yajeta mām [BhP 11.11.42] (page 123) | ity ādau agnihotrādy upalakṣitaṃ pūrtam udyānopavanākrīḍety ādy upalakṣitaṃ jñeyam | evaṃ pūrvokta-prakāreṇeṣṭā-pūrtena yo māṃ yajeta sa mat-smṛtis tatra sādhu-sevayā satāṃ prasaṅgena sa-bhaktim | antaraṅgabhakti-niṣṭhāṃ prāpnotīty arthaḥ | tatrāgni-hotrādīnāṃ bhaktau praveśo'gny-antaryāmi- rūpa-bhagavad-adhiṣṭhānatvenāgnyādi-santarpaṇāt | kūpārāmādīnāṃ ca tat- paricaryārthaṃ kriyamāṇatvāt tatra praveśaḥ | tad evaṃ sat-saṅgasya sarvāpekṣatvam uktam | punaś ca tatra ca tasya svātantryeṇa yatheṣṭa-phala- dātṛtvaṃ sarvāpekṣayā parama-sāmarthyaṃ ca vaktuṃ parama-guhyam upadiṣṭam | athaitat paramaṃ guhyaṃ śṛṇvato yadu-nandana | su-gopyam api vakṣyāmi tvaṃ me bhṛtyaḥ suhṛt sakhā || [BhP 11.11.49] iti | etādṛśa-mahimatvenānūktatvāt tad etat parama-guhyatvam āha na rodhyatīti | tyāgaḥ sannyāsaḥ | dakṣiṇā dāna-mātram | yajño deva-pūjā | chandāṃsi rahasya-mantrāḥ | yathā satsaṅgo mām avarundhe vaśīkarotīti tathā yogo na vaśīkaroti na ca sāṅkhyam ity ādiko'nvayaḥ | tatas te'pi kiñcid vaśīkurvantīty artha-labdher bhagavat-parā eva jñeyā na ca sādhāraṇāḥ | ataeva ca vratāny ekādaśyādīnīti ṭīkā-kārāḥ | na caitāvataiṣāṃ nityānāṃ vaiṣṇava-vratānām akartavyatvaṃ prāptam ekasya phalātiśaya-sāmarthya- praśaṃsayetarasya nityatva-nirākaraṇāyogāt | yathā karmādhikāriṇaḥ -- na hy agni-mukhato'yaṃ vai bhagavān sarva-yajña-bhuk | ijyeta haviṣā rājan yathā vipra-mukhe hutaiḥ || [BhP 7.14.17] iti śrutvāpi pūrvoktam agnihotrādinā yajeta iti vidhiṃ na parityaktuṃ śaknuvanti tadvat bhakty-adhikāriṇaś ca yathā mad-bhakta-pūjābhyadhikā [BhP 11.19.29] ity śrutvāpi dīkṣānantaraṃ nityatayā prāptāṃ bhagavat-pūjāṃ tyaktuṃ na śaknuvanti tadvad iti | ata eva - ṣaḍbhir māsopavāsais tu yat phalaṃ parikīrtitam | viṣṇor naivedya-sikthena tat phalaṃ bhuñjatāṃ kalau || ity api na bādhakam | ekādaśy-ādau hi nityatve'py ānuṣaṅgikam eva mahāphalakatvaṃ tatra tatra matam | ataeva nityatva-rakṣaṇārtham api tādṛśaṃ vaiṣṇavaṃ vratam avaśyam eva kartavyam ity āgatam | nitya-vaiṣṇava-vratatvādikaṃ caikādaśyāder arcana-prasaṅgaṃ kiñcid darśayiṣyāmaḥ | ataeva pūrvādhyāye ṭīkākārair api ājñāyaiva guṇān doṣān [BhP 11.11.32] ity atra biddhaikādaśī-kṛṣṇaikādaśy- upavāsānupavāsānivedya-śrāddhādayo ye bhakti-viruddhā dharmās tān santyajya ity artha ity uktam | prathame ca śrī-bhīṣma-yudhiṣṭhira-saṃvāde bhagavad-dharmān [BhP 1.9.24] ity atra hari-toṣaṇād dvādaśy-ādi-niyama- rūpān ity vyākhyātam | vratāni cere hari-toṣaṇāni [BhP 3.1.19] ity atra tṛtīya ekādaśyādīnīti | ataeva bhagavan-mahā-prasādaika-vratasya śrīmad- ambarīṣasya sac-chiromaṇe`r ācāra-darśanāya tad eva niścīyata iti | atha prastutam anusarāmaḥ | vaśīkaraṇam atra dvividham - mukhyaṃ gauṇaṃ ca | tatra mukhyena prema labhyate | (page 124) astv evam aṅga bhagavān bhajatāṃ mukundo muktiṃ dadāti karhicit sma na bhakti-yogam [BhP 5.6.18] iti nyāyena | ataeva gauṇenānyat phalam | atra mukhyaṃ śrī-gopyādau | gauṇaṃ bāṇādau | uttaratra vaśīkaraṇatvaṃ phala-dānonmukhīkaraṇatayopacaryate | tad etad vaśīkaraṇe dṛṣṭāntam āha -- sat-saṅgena hi daiteyā yātudhānā mṛgāḥ khagāḥ | gandharvāpsaraso nāgāḥ siddhāś cāraṇa-guhyakāḥ || vidyādharā manuṣyeṣu vaiśyāḥ śūdrāḥ striyo'ntyajāḥ | rajas-tamaḥ-prakṛtaya tasmiṃs tasmin yuge yuge || bahavo mat-padaṃ prāptās tvāṣṭra-kāyādhavādayaḥ | vṛṣa-parvā balir bāṇo mayaś cātha vibhīṣaṇaḥ || sugrīvo hanumān ṛkṣo gajo gṛdhro vaṇik-pathaḥ | vyādhaḥ kubjā vraje gopyo yajña-patnyas tathāpare || [BhP 11.12.3-6] daiteyās tad-upalakṣitāsura-dānavāś ca | yātudhānā rākṣasāḥ | taj-jātiṣu dig-darśanaṃ tvāṣṭrety ādi | tvāṣṭrā vṛtrāsuraḥ | vṛtāsurasya sat-saṅgaḥ prāg-janmani śrī-nāradāṅgirasoḥ saṅgaḥ śrī-saṅkarṣaṇa-saṅgaś ca prasiddhaḥ | kāyādhavaḥ kayādhu-putraḥ prahlādaḥ | asya garbhe śrī-nārada-saṅgaḥ | ādi-śabda-gṛhītān pūrvokta-jāti-krameṇa katicid gaṇayati vṛṣeti | vṛṣa-parvā dānavaḥ | ayaṃ hi jāta-mātra-mātṛ-parityakto muni-pālitā viṣṇu-bhakto babhūveti purāṇāntara-prasiddhiḥ | baleḥ śrī-prahlāda-saṅgaḥ śrī-vāmana-saṅgaś ca | tad-anantaram eva bhakty- udbodha-darśanāt | bāṇasya bali-maheśa-bhagavat-saṅgaḥ | asya bhuja- kartanānantaraṃ jñāta-viṣṇu-mahimno mahā-bhāgavata-maheśa-prāptir eva sva-prāptir ity ucyate | mayo dānavaḥ | asya sabhā-nirmāṇādau pāṇḍava- saṅgo bhagavat-saṅgaś ca | ante tat-prāptis tu jñeyā | vibhīṣaṇo yātudhānaḥ | asya hanūma-saṅgo bhagavat-saṅgaś ca | sugrīvādyā gajāntā mṛgāḥ | tatra ṛkṣo jāmbavān | asya bhagavat-saṅgaḥ | gajo gajendraḥ | asya pūrva-janmani sat-saṅga unneyaḥ | uttara-janmānte bhagavat-saṅgaś ca | gṛdhro jaṭāyu-nāmā khagaḥ | asya śrī-garuḍa- daśarathādi-saṅgaḥ | śrī-sītā-darśanaṃ śrī-bhagavad-darśanaṃ ca | gandharvādīs tv anati-prasiddhatvenānudāhṛtya manuṣyeṣu vaiśyādīn udāharati | vaṇik-pathas tulādhāraḥ | asya bhārate jājali-muni-gandharva- prasaṅge prokta-mahimnaḥ sat-saṅgo'nveṣaṇīyaḥ | vyādho dharma-vyādhaḥ śūdro'ntyajo'pi | atra ādivārāhe katheyam - kvacit prācīna-kali-yuge vasu-nāmnā vaiṣṇavena rājñā prāg-janmani mṛga- bhrāntyā nihato brāhmaṇo brahma-rākṣasatāṃ prāptas tasya rājñaḥ prāpañcika-viṣṇu-loka-gamana-samaye tac-charīraṃ praviṣṭaḥ | punaś ca tasya tad-bhogānte rājatāṃ prāptasya dehāt tat-kartṛka-brahma- pārākhyastava-pāṭha-tejasā nirgatas tat-kṛta-dharma-vyādha-saṃjño hiṃsātiśaya-vimukhaḥ paryavasāne dṛṣṭa-nīlādri-nāthas taṃ ca stutavān | prāpta-tad-āliṅganas tat-sāyujyam avāpeti | kubjāyā bhagavat-saṅgaḥ pūrva-janmani ca nārada-saṅga iti māthura-hari- vaṃśa-prasiddham | gopyo'tra sādhāraṇyaḥ śrī-kṛṣṇa-vraje tadānīṃ vivāhādinā samāgatāḥ | āsāṃ tan-nitya-preyasī-vṛnda-saṅgaḥ śrī-kṛṣṇa- darśanādi-rūpo bhagavat-saṅgaś ca | yajña-patnīnāṃ śrī-kṛṣṇa-guṇa- kathaka-loka-saṅgas tat-saṅgaś ca | apare daiteyādayo'ney ca |
English translation
English witness · section(s) 237
Anuccheda 237
1 In this way taking shelter of the Lord is described. Without first taking shelter of the Lord one cannot attain perfection. If one takes shelter of the Lord, then one attains all perfection. 2 This is described in the Garuda Purana: "They who, shunning the paths of yoga and meditation, take shelter of the Supreme Personality of Godhead, cross beyond death and go to the abode of Lord Visnu." 3 Therefore, one who desires perfection, and is able, should serve the feet of the spiritual masters who teach the scriptures and mantras glorifying the Supreme Personality of Godhead. By the mercy of these spiritual masters, one will become free of all impurities and attain the great mercy of the Supreme Personality of Godhead. This is described by Sri Narada in the following words of the Seventh Canto of Srimad Bhagavatam (7.15.22-25): 4 "By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear."* 5 "By discussing spiritual knowledge one can conquer lamentation and illusion, by serving a great devotee one can become prideless, by keeping silent one can avoid obstacles on the path of mystic yoga, and simply by stopping sense gratification one can conquer envy.* 6 "By good behaviour and freedom from envy one should counteract sufferings due to other living entities, by meditation in trance one should counteract sufferings due to providence, and by practicing hatha-yoga, pranayama and so forth one should counteract sufferings due to the body and mind. Similarly, by developing the mode of goodness, especially in regard to eating, one should conquer sleep.* 7 "One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detach from the mode of goodness by promoting oneself to the platform of suddha-sattva. all this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one an conquer the influence of the modes of nature.* 8 In the Vamana-kalpa, Lord Brahma explains: "One's mantra is identical with his spiritual master. One's spiritual master is identical with Lord Hari. When the spiritual master is pleased, then Lord Hari is pleased." 9 It is also said: "When Lord Hari is angry, one's spiritual master can protect him. When one's spiritual master is angry, no one can give protection. Therefore with all efforts one should strive to please his spiritual master." 10 Therefore one should always serve his spiritual master. In another place in the scriptures, the Supreme Personality of Godhead Himself declares: "First one should worship his spiritual master, and then afterward one should worship Me. One who does this attains perfection. One who does not finds that all his efforts are in vain." 11 In the Narada-pancaratra it is said: "With body, mind and words, one should worship his Vaisnava spiritual master, who is like Lord Visnu, and who teaches the science of Lord Visnu. One who knows the true meaning of the scriptures is a Vaisnava. 12 "One who teaches the true meaning of the verses in the scriptures is always to be worshipped. What more need be said? He is a manifestation of Lord Visnu Himself." 13 In the Padma Purana, Devadyuti prays: "For me devotion to my spiritual master it is more important than devotion to Lord Hari. If I am devoted to my spiritual master, then Lord Hari will personally reveal Himself to me." 14 In such a situation there is no need even to worship the Supreme Personality of Godhead separate from the worship of one's spiritual master. This is explained in the Agama-sastra, where, in the course of describing the results of purascarana, it is said: 15 "As an alchemist's touch turns copper into gold, so the spiritual master's touch makes his disciple transcendental like Lord Visnu Himself." 16 This is also explained in Srimad Bhagavatam (10.80.34), where Lord Krsna declares: "I, the Soul of all beings, cannot be satisfied as much by ritual worship, by generating progeny, by observing penances or by self-control, as I am by faithful service rendered to one's spiritual master."*** 17 Srila Sridhara Svami comments: "This verse explains that no one is more to be worshipped than the spiritual master who gives transcendental knowledge. Therefore no duty is more important than the worship of him. In this verse the word "ijya" means "the ritual duties of a householder". "Prajatih" means "the second birth by accepting the sacred thread". That word describes the duties of a brahmacari. "Tapasa" describes the duties of a vanaprastha" and "upasamena" describes the duties of a sannyasi". "Aham" means "I, the Supreme Personality of Godhead". The Lord then declares: "I, the Soul of all beings, cannot be satisfied by these things in the same way as I am by faithful service rendered to one's spiritual master." 18 Knowledge is of two kinds: 1. knowledge of Brahman, and 2. knowledge of the Supreme Personality of Godhead. This verse has just been explained according to the first kind of knowledge. An explanation according to the second kind of knowledge follows. Here the word "ijya" means "worship", "prajatih" means "Vaisnava initiation", "tapah" means "samadhi" and "upasama" means "faith in the Supreme Personality of Godhead. This verse was spoken by the Supreme Personality of Godhead to Sridama Vipra.
Bhakti · Sanskrit §240 · English §238
Source[२४०] तेषां सत्-सङ्ग-व्यतिरिक्त-साधनाभावम् आह -- ते नाधीत-श्रुति-गणा नोपासित-महत्तमाः । अव्रतातप्त-तपसो मत्-सङ्गान् माम् उपागताः ॥ [भ्प् ११.१२.७] (पगे १२५) नाधीताः श्रुति-गणाः यैः । तद्-अर्थं च नोपासिता महत्तमा यैः । किं च अकृत-व्रता अकृत-तपस्काश् च । पूर्ववद् अध्ययनादिकं भगवत्-प्रीणनम् एव ग्राह्यम् । अत्रैकेषां वृत्रादीनां प्राग्-जन्मादौ साधनानन्तरं यत् तद् अपि सत्-सङ्गानुषङ्ग-सिद्धम् इत्य् अभिप्रेत्य सत्-सङ्गस्यैव तत् तत् फलम् उक्तम् । धर्म-व्याधादीनां तु केवलस्यैव तस्येति ज्ञेयम् । सत्-सङ्ग-शब्देनात्र मम सङ्गो मदीयादीनां च सङ्ग इत्य् अभिधाप्यते । उभयतापि मत्-सम्बन्धित्वादित्य् अभिप्रायेण । तत्र स्वस्यापि सत्त्वात् सत्- सङ्गोऽप्य् अन्त्रभावितः । यत् तु पुरा भागवत-सङ्गेनैव भगवत्-कृपा भवतीत्य् उक्तं तत् तु तत्-साम्मुख्य-जन्मन्य् एव । अत्र तु स एव भागवत- सङ्गः साधन-विशेषत्वेनोच्यत इति न दोषः । यदि वात्र कुत्रचित् साम्मुख्य-जन्म-कारणम् अपि भगवत्-सङ्गो भवेत् तदाप्य् एवम् आचक्ष्महे । सच्-छब्दार्थम् अवतार-सङ्गी-कृत्य यत् कदाचित् सर्वत्र कृपां वितनोति भगवान् तच् च सत्-सम्बन्धेनैवेत्य् अतो नाभ्युपगम-हानिर् इति ।
[240] teṣāṃ sat-saṅga-vyatirikta-sādhanābhāvam āha -- te nādhīta-śruti-gaṇā nopāsita-mahattamāḥ | avratātapta-tapaso mat-saṅgān mām upāgatāḥ || [BhP 11.12.7] (page 125) nādhītāḥ śruti-gaṇāḥ yaiḥ | tad-arthaṃ ca nopāsitā mahattamā yaiḥ | kiṃ ca akṛta-vratā akṛta-tapaskāś ca | pūrvavad adhyayanādikaṃ bhagavat-prīṇanam eva grāhyam | atraikeṣāṃ vṛtrādīnāṃ prāg-janmādau sādhanānantaraṃ yat tad api sat-saṅgānuṣaṅga-siddham ity abhipretya sat-saṅgasyaiva tat tat phalam uktam | dharma-vyādhādīnāṃ tu kevalasyaiva tasyeti jñeyam | sat-saṅga-śabdenātra mama saṅgo madīyādīnāṃ ca saṅga ity abhidhāpyate | ubhayatāpi mat-sambandhitvādity abhiprāyeṇa | tatra svasyāpi sattvāt sat- saṅgo'py antrabhāvitaḥ | yat tu purā bhāgavata-saṅgenaiva bhagavat-kṛpā bhavatīty uktaṃ tat tu tat-sāmmukhya-janmany eva | atra tu sa eva bhāgavata- saṅgaḥ sādhana-viśeṣatvenocyata iti na doṣaḥ | yadi vātra kutracit sāmmukhya-janma-kāraṇam api bhagavat-saṅgo bhavet tadāpy evam ācakṣmahe | sac-chabdārtham avatāra-saṅgī-kṛtya yat kadācit sarvatra kṛpāṃ vitanoti bhagavān tac ca sat-sambandhenaivety ato nābhyupagama-hānir iti |
English translation
English witness · section(s) 238
Anuccheda 238
1 It is good to serve other Vaisnavas when this service is ordered by one's spiritual master and when it does not create an impediment to the service of one's spiritual master. If one acts otherwise, he is at fault. Sri Narada explains this in the following words: 2 "He attains misfortune who worships someone else in the presence of his spiritual master. His worship becomes fruitless." 3 The qualities of a bona fide spiritual master are described in Srimad Bhagavatam (11.3.21). If one's spiritual master does not have these qualities, and is envious of advanced devotees, and thus refuses to allow his disciples to honour and worship other devotees, the disciple should leaves such a pretender spiritual master is not at fault. He has not disobeyed the teachings of the scriptures. The truth is that such a pretender spiritual master and his disciple both fall into calamity. This is described in the following words of Sri Narada-pancaratra: 4 "A spiritual master who speaks wrongly, without logic, and a disciple who hears wrongly, without logic, both go to a terrible hell for a long time that seems not to end." 5 Such a spiritual master should be worshipped from afar. If the spiritual master hates Vaisnavas, he should be rejected. This is described in the Smrti-sastra: "A spiritual master who is materialistic, unaware of what should and should not be done, and deviated from the true spiritual path, should be rejected." 6 One who does not have the qualities of a Vaisnava is not a Vaisnava. This is explained in the verse beginning with the words "avaisnavopadistena" (quoted in anuccheda 207). If the spiritual master does not have the qualities thus described, it is best that one should serve a genuine exalted (maha-bhagavata) devotee instead of him. This exalted devotee, who should be equipoised and kind-hearted to his disciples, should be accepted as if he were one's spiritual master. 7 In the Sri Hari-bhakti-sudhodaya it is said: "Association is very important. It acts just like a crystal stone, which will reflect anything which is put before it.* Therefore, for his own well-being an intelligent person will associate with someone who will bring good fortune." This means that without the mercy of a great Vaisnava one cannot attain the condition where his heart is attracted to the Supreme Lord. 8 Therefore one should appropriately serve all persons who show the signs of being devotees of the Lord. Service to the great devotees is of two kinds: 1. association with devotees, and 2. worship and service of devotees. Association with devotees is described by Lord Krsna in these words (Srimad Bhagavatam 11.12.1-2): 9-10 "My dear Uddhava, by associating with my pure devotee one can destroy one's attachment for all objects of material sense gratification. Such purifying association brings Me under the control of My devotee. One may perform the astanga-yoga system, engage in philosophical analysis of the elements of material nature, practice non violence and other ordinary principles of piety, chant the Vedas, perform penances, take to the renounced order of life, execute sacrificial performances and dig wells, plant trees, and perform other public welfare activities, give in charity, carry out severe vows, worship the demigods, chant confidential mantras, visit holy places or accept major and minor disciplinary injunctions, but even by performing such activities one does not bring Me under his control."*** 11 In the previous chapter, the Lord also explained (Srimad Bhagavatam 11.11.47): "One who has executed sacrificial performances and pious works for My satisfaction, and who thus worships Me with fixed attention, obtains unflinching devotional service unto Me. By the excellent quality of his service such a worshipper obtains realised knowledge of Me."*** 12 Here the word "sadhu-sevaya" means "by a person who has faith in devotional service and who thus knows that all other spiritual paths are improper". "Ista" means "agnihotra, darsa, paurnamasa, caturmasya, yaga, pasuyaga, vaisvadeva and bali-hrana, which are all described in the Seventh Canto of Srimad Bhagavatam". "Purta" means "suralaya, arama, kupa, vapi, tadaga, and prapanna-sastra". 13 The Lord describes "ista" in these words (Srimad Bhagavatam 11.11.43): "One may worship Me within fire by offering oblations of ghee." The Lord describes "purta" in these words (Srimad Bhagavatam 11.11.38): "One should work for the construction of flower gardens, fruit gardens and special areas to celebrate My pastimes." 14 Thus the Lord explains, "One who has executed sacrificial performances and pious works for My satisfaction, and who thus worships Me with fixed attention, obtains unflinching devotional service unto Me." This means that in the association of devotees one attains faith in confidential devotional service. The Supreme Lord is present in the sacrificial fire and thus agni-hotra-yajnas are offered to please Him. Digging wells, planting gardens, and other like activities are done here for the purpose of serving the Lord. Thus in the association of devotees one should serve the Supreme Lord. The Supreme Personality of Godhead is supremely independent and supremely powerful. It is He who gives the results of all actions. To explain the confidential truth of all this, the Lord Himself declares (Srimad Bhagavatam 11.11.49): 15 "My dear Uddhava, O beloved of the Yadu dynasty, because you are My servant, well-wisher and friend, I shall now speak to you the most confidential knowledge. Please hear as I explain these great mysteries to you."*** 16 Not yet having described that portion of His glories, the Lord proceeds to reveal that confidential knowledge in the passage beginning with Srimad Bhagavatam 11.12.1. 17 In Srimad Bhagavatam 11.12.1 the word "tyagah" means "renunciation", "daksina" means "charity", "yajnah" means "worship of the demigods", and "chandamsi" means "confidential mantras". Here the Lord explains, "By associating with My devotees, one brings Me under his control. By performing yoga or sankhya one does not bring Me under his control in the same way." That is the meaning here. The devotees are able to bring the Supreme Personality of Godhead under their control. Therefore the devotees are not ordinary persons. That is the meaning here. 18 Srila Sridhara Svami comments: "Here the word 'vratani' means 'ekadasi' and 'other vows'." However, of course, this does not mean that other Vaisnava vows are to be neglected. Still, this one vow, the ekadasi vow, bring a very great result, and thus the regular observance of it should not be avoided. They who are qualified to perform pious deeds are described in the following words (Srimad Bhagavatam 7.14.17): 19 "The Supreme Personality of Godhead, Sri Krsna, is the enjoyer of sacrificial offerings. Yet although His Lordship eats the oblations offered in the fire, my dear King, He is still more satisfied when nice food made of grains and ghee is offered to Him through the mouths of qualified brahmanas."* 20 The verse preceding this gives the following explanation (Srimad Bhagavatam 7.14.16): "When one is enriched with wealth and knowledge which are under his full control and by means of which he can perform yajna or please the Supreme Personality of Godhead, one must perform sacrifices, offering oblations to the fire according to the directions of the sastras. In this way one should worship the Supreme Personality of Godhead."* The devotees described here are not able to abandon the regulated performance of yajnas. 21 They who are qualified to engage in devotional service are described in these words of Srimad Bhagavatam (11.19.21): "Worship of My devotees is most important." After one is initiated one must regularly worship the Supreme Personality of Godhead. One is not able to renounce that worship. 22 In the Skanda Purana it is said: "In the Kali-yuga one who offers cooked rice to Lord Visnu and then eats the remnants of that offering, obtains the pious results of a six month fast." 23 These words do not detract from the importance of observing ekadasi. One should regularly observe ekadasi and the other Vaisnava vows, for that brings a great result. Now we will reveal something about worshipping the Supreme Lord by observing ekadasi and the other Vaisnava vows. 24 Srila Sridhara Svami comments on Srimad-Bhagavatam 11.11.32: "Here the word 'santyajya' means 'renouncing obstructions to true devotional service, obstructions such as fasting on viddha-ekadasi, failure to fast on krsna-ekadasi, and failure to offer foods to the Lord on ekadasi." 25 Commenting on the word "bhagavad-dharman" in a conversation of Sri Bhisma and Sri Yudhisthira in the First Canto of Srimad Bhagavatam (1.9.27), Srila Sridhara Svami explains: "Dvadasi and other vows are pleasing to Lord Hari". In the Third Canto of Srimad Bhagavatam (3.1.19), Srila Sridhara Svami comments on the words "vratani cere hari-tosanani": "This refers to ekadasi and other vows." The importance of ekadasi is also seen in the description of the Supreme Lord's mercy to King Ambarisa, the crest jewel of the devotees.