Bhakti · Sanskrit §251 · English §251
Source[२५१] किं च -- यत्रोत्तमश्लोक-गुणानुवादः प्रस्तूयते ग्राम्य-कथा-विघातः । निषेव्यमाणोऽनुदिनं मुमुक्षोर् मतिं सतीं यच्छति वासुदेवे ॥ [भ्प् ५.१२.१३] मुमुक्षोर् अपि किं पुनर् भक्ति-मात्रेच्छोः । सतीं मुमुक्षाद्य्-अन्य- कामना-रहिताम् । तद् अन्या तु व्यभिचारिणीति भावः । ॥ ३.९ ॥ श्री-ब्राह्मणो रहूगणम् ॥ २५१ ॥ (पगे १३०)
[251] kiṃ ca -- yatrottamaśloka-guṇānuvādaḥ prastūyate grāmya-kathā-vighātaḥ | niṣevyamāṇo'nudinaṃ mumukṣor matiṃ satīṃ yacchati vāsudeve || [BhP 5.12.13] mumukṣor api kiṃ punar bhakti-mātrecchoḥ | satīṃ mumukṣādy-anya- kāmanā-rahitām | tad anyā tu vyabhicāriṇīti bhāvaḥ | || 3.9 || śrī-brāhmaṇo rahūgaṇam || 251 || (page 130)
English translation
English witness · section(s) 251
Anuccheda 251
1 The following explanation is given (Srimad Bhagavatam 5.12.13): "Who are the pure devotees mentioned here? In an assembly of pure devotees, there is no question of discussing material subjects like politics and sociology. In an assembly of pure devotees, there is discussion only of the qualities, forms and pastimes of the Supreme Personality of Godhead. He is praised and worshipped with full attention. In the association of pure devotees, by constantly hearing such topics respectfully, even a person who wants to merge into the existence of the Absolute Truth abandons this idea and gradually becomes attached to the service of Vasudeva."* 2 This is true of one who desires impersonal liberation. How much more true, then, it must be for one who desires only to engage in devotional service? Here the word "satim" means "free from the desire to attain impersonal liberation or anything other than devotional service". These other desires deviate one from the path of devotional service. This verse was spoken by a brahmana to King Rahugana.
Bhakti · Sanskrit §252 · English §252
Source[२५२] व्यतिरेकेण च - निवृत्त-तर्षैर् उपगीयमानाद् भवौषधाच् छ्रोत्र-मनो-ऽभिरामात् । क उत्तमश्लोक-गुणानुवादात् पुमान् विरज्येत विना पशुघ्नात् ॥ [भ्प् १०.१.४] निवृत्त्य्-आदि-विशेषण-त्रयेण मुक्त-मुमुक्षु-विषयि-जनानां ग्रहणम् । पशुघ्नो व्याधः । तस्य हि - राज-पुत्र चिरं जीव मा जीव मुनि-पुत्रक । जीव वा मर वा साधो व्याधो मा जीव मा मर ॥ इति न्यायेन विषय-सुखेऽपि तात्पर्यं नास्ति । न च तद्-अभिज्ञत्वम् अस्ति विशेषतस् तु कथा-रस-ज्ञाने । परम-मूढत्वात् सामर्थ्यं नास्त्य् एव । यद् वा दैत्य-स्वभावस्य यस्य निन्दा-मात्र- तात्पर्यं स एव हिंसकत्वेन पश्यघ्न-शब्देनोच्यते । पशुघ्नो व्याधः । सोऽपि मृगादीनां सौन्दर्यादिक-गुणम् अगणयन्न् एव हिंसा-मात्र-तत्पर इति । ततो रस-ग्रहणाभावाद् युक्तम् उक्तं विना पशुघ्नाद् इति । उभयथापि तद्-बहिर्मुखेभ्यो गालि-प्रदान एव तात्पर्यम् । यथा तृतीये श्री- मैत्रेयस्य -- को नाम लोके पुरुषार्थ-सारवित् पुरा-कथानां भगवत्-कथा-सुधाम् । आपीय कर्णाञ्जलिभिर् भवापहाम् अहो विरज्येत विना नरेतरम् ॥ [भ्प् ३.१३.५१] इति । ॥ १०.१ ॥ श्री-राजा श्री-शुकम् ॥ २५२ ॥
[252] vyatirekeṇa ca - nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-mano-'bhirāmāt | ka uttamaśloka-guṇānuvādāt pumān virajyeta vinā paśughnāt || [BhP 10.1.4] nivṛtty-ādi-viśeṣaṇa-trayeṇa mukta-mumukṣu-viṣayi-janānāṃ grahaṇam | paśughno vyādhaḥ | tasya hi - rāja-putra ciraṃ jīva mā jīva muni-putraka | jīva vā mara vā sādho vyādho mā jīva mā mara || iti nyāyena viṣaya-sukhe'pi tātparyaṃ nāsti | na ca tad-abhijñatvam asti viśeṣatas tu kathā-rasa-jñāne | parama-mūḍhatvāt sāmarthyaṃ nāsty eva | yad vā daitya-svabhāvasya yasya nindā-mātra- tātparyaṃ sa eva hiṃsakatvena paśyaghna-śabdenocyate | paśughno vyādhaḥ | so'pi mṛgādīnāṃ saundaryādika-guṇam agaṇayann eva hiṃsā-mātra-tatpara iti | tato rasa-grahaṇābhāvād yuktam uktaṃ vinā paśughnād iti | ubhayathāpi tad-bahirmukhebhyo gāli-pradāna eva tātparyam | yathā tṛtīye śrī- maitreyasya -- ko nāma loke puruṣārtha-sāravit purā-kathānāṃ bhagavat-kathā-sudhām | āpīya karṇāñjalibhir bhavāpahām aho virajyeta vinā naretaram || [BhP 3.13.51] iti | || 10.1 || śrī-rājā śrī-śukam || 252 ||
English translation
English witness · section(s) 252
Anuccheda 252
1 They who are not interested in hearing the glories of the Lord are described in the following words (Srimad Bhagavatam 10.1.4): "Glorification of the Supreme Personality of Godhead is performed in the parampara system. That is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?"* 2 In this verse three kinds of persons are described: 1. the liberated souls, 2. they who aspire to become liberated, and 3. the materialists, who are interested in sense gratification. Here the word "pasughnah" means "a butcher or a hunter". 3 These three classes of persons are described in the following words: "O prince, may you live a long life. O brahmacari, may you die now. O saintly person, may you live or die. But you, O butcher, don't either live or die."* Note: The prince is here blessed to live a long life, for while he lives he may enjoy many hedonistic pleasures and thus postpone the suffering he will have to experience in the next life as the karmic result of his many sins. The brahmacari is presently performing severe austerities. He is blessed to die so his austerities may end and he may enjoy his reward of blissful life in the spiritual world. The saint is blessed either to live or to die. If he lives he preaches the glories of the Lord in this world and if he dies he returns to the spiritual world. Either destiny is good for him. The butcher is blessed to neither live nor die. In this life he suffers because of his sins and in the next life he will suffer even more. Therefore he should neither live nor die. 4 This nyaya affirms that a butcher is not able to relish spiritual happiness. He cannot understand spiritual happiness and, because it is very confidential, he cannot taste the sweet nectar of the topics of the Supreme Lord. Because a butcher is demonic by nature he is fit only to be criticised. Because he is violent by nature the word "pasughna" is used to describe him. The word "pasughna" means "a hunter or a butcher". Such a person does not consider the beauty and other good qualities of deer and other animals. He is interested only in harming others. Because such a person cannot taste the nectar of Krsna consciousness, Srimad Bhagavatam declares "vina pasughnat" (except a butcher). Because they are also averse to the Supreme Lord, such persons are violent in two ways. This second form of violence is described in the following words of the Third Canto (Srimad Bhagavatam 3.13.50): 5 "Who, other than one who is not a human being, can exist in this world and not be interested in the ultimate goal of life? Who can refuse the nectar of narrations about the Personality of Godhead's activities, which by itself can deliver one from all material pangs?"* 6 This verse was spoken by King Pariksit to Srila Sukadeva Gosvami.
Srila Jiva Gosvami's Sri Bhakti-sandarbha An Essay on Devotional Service Volume Nine
Table of Contents Hearing of the Pastimes of the Lord, Anucchedas 253-225 Page 2 Hearing the Holy Names of the Lord, Anuccheda 256 Page 4 Hearing Srimad-Bhagavatam, Anucchedas 257-261 Page 4 The Glories of the Holy Name of the Lord, Anucchedas 262-265, Text 8 Page 6 Offenses to be Avoided, Anuccheda 265, Texts 9-60 Page 10 Glorifying the Form of the Lord, Anuccheda 266 Page 15 Glorifying the Qualities of the Lord, Anuccheda 267 Page 15 Glorifying the Pastimes of the Lord, Anuccheda 268 Page 16 The Result Attained by Glorifying the Lord, Anuccheda 269 Page 16 Advantages Presented by the Kali-yuga, Anucchedas 270-275 Page 17 Meditation on the Lord, Anucchedas 276-279 Page 21 Serving the Lotus Feet of the Lord, Anucchedas 28-282 Page 24
Bhakti · Sanskrit §253 · English §253–254
Source[२५३] अथ लीला-श्रवणम् -- ज्ञानं यद् आप्रतिनिवृत्त-गुणोर्मि-चक्रम् आत्म-प्रसाद उत यत्र गुणेष्व् असङ्गः । कैवल्य-सम्मत-पथस् त्व् अथ भक्ति-योगः को निर्वृतो हरि-कथासु रतिं न कुर्यात् ॥ [भ्प् २.३.१२] यत् यासु कथासु ज्ञानं भवति । कीदृशं ? आ सर्वतः प्रतिनिवृत्तं उपरतं गुणोर्मीआं रागादीनां चक्रं समूहो यस्मात् । यतो यत्र यासु कथासु तद्- धेतुर् आत्म-प्रसादश् च तत्-प्रसाद-हेतुर् विषयानासक्तिश् च । किं बहुना ? तत्-फलं यत् कैवल्यं तद् अपि । ब्रह्म-भूतः प्रसन्नात्मा इत्य् आद्य्- उक्तानुसारेण । सम्मतः पन्थाः प्राप्ति-द्वारं यत्र स प्रेमाख्यो भक्ति- योगोऽपि । यास श्रुत-मात्रासु तत्-तद्-अनपेक्ष्यैव भवति तासु हरि-कथासु तच्-चरितेषु कं श्रवण-सुखेन निर्वृतः सन् अन्यत्रानिर्वृतो वा रतिं रागं न कुर्यात् । ॥ २.३ ॥ श्री-शुकः ॥ २५३ ॥
[253] atha līlā-śravaṇam -- jñānaṃ yad āpratinivṛtta-guṇormi-cakram ātma-prasāda uta yatra guṇeṣv asaṅgaḥ | kaivalya-sammata-pathas tv atha bhakti-yogaḥ ko nirvṛto hari-kathāsu ratiṃ na kuryāt || [BhP 2.3.12] yat yāsu kathāsu jñānaṃ bhavati | kīdṛśaṃ ? ā sarvataḥ pratinivṛttaṃ uparataṃ guṇormīāṃ rāgādīnāṃ cakraṃ samūho yasmāt | yato yatra yāsu kathāsu tad- dhetur ātma-prasādaś ca tat-prasāda-hetur viṣayānāsaktiś ca | kiṃ bahunā ? tat-phalaṃ yat kaivalyaṃ tad api | brahma-bhūtaḥ prasannātmā ity ādy- uktānusāreṇa | sammataḥ panthāḥ prāpti-dvāraṃ yatra sa premākhyo bhakti- yogo'pi | yāsa śruta-mātrāsu tat-tad-anapekṣyaiva bhavati tāsu hari-kathāsu tac-cariteṣu kaṃ śravaṇa-sukhena nirvṛtaḥ san anyatrānirvṛto vā ratiṃ rāgaṃ na kuryāt | || 2.3 || śrī-śukaḥ || 253 ||
English translation
English witness · section(s) 253–254
Anuccheda 253
1 Hearing descriptions of the Lord's pastimes is explained in these words (Srimad Bhagavatam 2.3.12): "Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted?" 2 Here the words "jnanam yat" mean "knowledge of the Lord's pastimes". What is that knowledge like? The verse explains, "it results in the complete (a) suspension (pratinivrttam) of the waves (urmi) and whirlpools (cakram) of the material modes (guna). Such knowledge is self-satisfying (atma-prasadah) due to its being free from material attachment." What more may be said of it? "It brings liberation (kaivalya) as its result". This transcendental knowledge is described by the Lord Himself in these words (Bhagavad-gita 18.54): "One who is thus transcendentally situated at once realises the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me."* The Srimad Bhagavatam verse explains, "This knowledge is the path (sammatah panthah) by which one attains loving devotional service to the Lord (bhakti-yogah). Simply by hearing about the Lord all these results are obtained. Simply by hearing about Lord Krsna's pastimes (hari-kathasu) one becomes filled with happiness (nirvrtah). One no longer finds happiness in any other thing. Therefore who (kah) could fail (na) to be attracted (ratim kuryat)?" The verse quoted in the beginning of this anuccheda was spoken by Srila Sukadeva Gosvami.
Anuccheda 254
1 What more may be said? Srimad Bhagavatam (1.5.8) explains: "You have not actually broadcast the sublime and spotless glories of the Supreme Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless."* 2 In Srimad Bhagavatam (1.5.13) it is also said: "O Vyasadeva, Your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness. And thus You can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage."* 3 The Lord's pastimes are divided into two groups: 1. the pastimes that begin with creation, and 2. the pastimes of the Lord's pastime-incarnations. The second group is described in these words (Srimad Bhagavatam 2.6.46): 4 "O Narada, now I shall state, one after another, the transcendental incarnations of the Lord known as lila-avataras. Hearing of their activities counteracts all foul matters accumulated in the ear. These pastimes are pleasing to hear and are to be relished. Therefore they are in my heart."* 5 Preceding this verse is this statement (Srimad Bhagavatam 2.6.42): "Karanarnavasayi Visnu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind , the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakasayi Visnu, and the sum total of all living beings, both moving and non moving."* 6 In Srimad Bhagavatam 2.6.46 the word "purusa" means "the Supreme Personality of Godhead, who is the master of time and other potencies and the creator of the mind and other ingredients of the material world". Here the speaker says, "I will describe the guna-avataras beginning with Lord Brahma, and the vibhuti-avataras beginning with Daksa, and I also will describe the Lord's pastimes beginning with His pastime of creation." This verse declares, "O Narada, now I shall state, one after another, the transcendental incarnations of the Lord known as lila-avataras. Hearing of their activities counteracts all foul matters accumulated in the ear. Therefore they are in my heart. Hearing of these activities removes the desire to hear of anything else. Now I will describe these beautiful pastimes one after another. These pastimes should be completely drunk up (by the ears)." This verse was spoken by Lord Brahma to Narada Muni.
Bhakti · Sanskrit §254 · English §255
Source[२५४] किं बहुना, एतद्-अर्थम् एवास्य महा-पुराणाविर्भाव इति भवतानुदित- प्रायं यशो भगवतोऽमलम् [भ्प् १.५.८] इत्य् आदौ समाधिनानुस्मर तद्- विचेष्टितम् [भ्प् १.५.१६] इत्य् आदौ च वर्णितम् । सा च लीला द्विविधा - सृष्ट्य्-आदि-रूपा लीलावतार-विनोद-रूपा च । तयोर् उत्तरा तु प्रशस्ततरेत्य् आशयेनाह - प्राधान्यतो यान् ऋष आमनन्ति लीलावतारान् पुरुषस्य भूम्नः । आपीयतां कर्ण-कषाय-शोषान् अनुक्रमिष्ये त इमान् सुपेशान् ॥ [भ्प् २.६.४६] यद्यपि पूर्वम् आद्योऽवतारः पुरुषः परस्य [भ्प् २.६.४०] इत्य् आदि-ग्रन्थेन पुरुषं कालादि- (पगे १३१) तच्-छक्तिं मन आदि-तत्-कार्यं ब्रह्मादि-तद्- गुणावतारान् दक्षादि-तत्-तद्-विभूतींश् चोक्तवान् अस्मि, तेन च सृष्ट्य्-आदि- लीलाः, तथापि यान् हे ऋषे पुरुषस्य भूम्नो लीलावतारान् प्राधान्येन आमनन्ति तान् एव इमान् मम हृदयाधिरूढान् कर्णकषाय-शोषान् तद्- इतर-श्रवण-राग-हन्तॄन् किं च सुपेशाम् । परम-मनोहरान् अनुक्रमिष्ये । तद्-अनुक्रमेण आ सम्यक् पीयताम् । ॥ २.६ ॥ श्री-ब्रह्मा नारदेन ॥ २५४॥
[254] kiṃ bahunā, etad-artham evāsya mahā-purāṇāvirbhāva iti bhavatānudita- prāyaṃ yaśo bhagavato'malam [BhP 1.5.8] ity ādau samādhinānusmara tad- viceṣṭitam [BhP 1.5.16] ity ādau ca varṇitam | sā ca līlā dvividhā - sṛṣṭy-ādi-rūpā līlāvatāra-vinoda-rūpā ca | tayor uttarā tu praśastatarety āśayenāha - prādhānyato yān ṛṣa āmananti līlāvatārān puruṣasya bhūmnaḥ | āpīyatāṃ karṇa-kaṣāya-śoṣān anukramiṣye ta imān supeśān || [BhP 2.6.46] yadyapi pūrvam ādyo'vatāraḥ puruṣaḥ parasya [BhP 2.6.40] ity ādi-granthena puruṣaṃ kālādi- (page 131) tac-chaktiṃ mana ādi-tat-kāryaṃ brahmādi-tad- guṇāvatārān dakṣādi-tat-tad-vibhūtīṃś coktavān asmi, tena ca sṛṣṭy-ādi- līlāḥ, tathāpi yān he ṛṣe puruṣasya bhūmno līlāvatārān prādhānyena āmananti tān eva imān mama hṛdayādhirūḍhān karṇakaṣāya-śoṣān tad- itara-śravaṇa-rāga-hantṝn kiṃ ca supeśām | parama-manoharān anukramiṣye | tad-anukrameṇa ā samyak pīyatām | || 2.6 || śrī-brahmā nāradena || 254||
English translation
English witness · section(s) 255
Anuccheda 255
1 Hearing of the pastimes of the Supreme Personality of Godhead is also glorified in the prayers by the Personified Vedas (Srimad Bhagavatam 10.87.21): "O Lord, You manifest Your personal forms to propagate this unfathomable science of the self. The fortunate souls who can thus relieve themselves of the fatigue of material life by diving into the vast ocean of nectar which is Your pastimes, O Lord, no longer desire even liberation. They renounce the happiness of family life because they been able to associate with the swarms of swans who enjoy at the lotus flower of Your feet."*** 2 In the First Canto (Srimad Bhagavatam 1.2.34) it is also said: "Thus the Lord of the universes maintains all planets inhabited by the demigods, men and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness."* Here the word "lilavataranuratah" refers to the Supreme Lord. 3 In Bhagavad-gita (4.9) Lord Krsna Himself affirms: "One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take birth again in this material world, but attains My eternal abode, O Arjuna."* 4 In this way even a conditioned soul residing in a material body can conquer over death and become a personal associate of the Supreme Lord. This truth is also confirmed by the following words (Srimad Bhagavatam 3.14.5-6): 5 "O warrior, the inquiry made by you is just befitting a devotee because it concerns the incarnation of the Personality of Godhead. He is the source of liberation from the chain of birth and death for all those who are otherwise destined to die."* 6 "By hearing these topics from the sage (Narada), the son of King Uttanapada (Dhruva) was enlightened regarding the Personality of Godhead, and he ascended to the abode of the Lord, placing his feet over the head of death."* 7 Here the word "munina" means "by Sri Narada". In this way are heard the topics of the Lord's incarnations. Thus in this body one conquers over death. Then one becomes a personal associate of the Lord. That is said in this verse. 8 Dhruva Maharaja's becoming a personal associate of the Lord is described in these words (Srimad Bhagavatam 4.12.29): "Before getting aboard, Dhruva Maharaja worshipped the airplane, circumambulated it, and also offered obeisances to the associates of Visnu. In the meantime he became as brilliant and illuminating as molten gold. He was thus completely prepared to board the transcendental plane."* 9 The verse quoted in the beginning of this anuccheda was spoken by Sri Maitreya.
Bhakti · Sanskrit §255 · English §256
Source[२५५] एवं दुरवगमात्म-तत्त्व-निगमाय [भ्प् १०.८७.१७] इत्य् आदौ वेद-स्तुताव् अपि तच्-छ्लाघा द्रष्टव्या । अतएव प्रथमे भावयत्य् एषः [भ्प् १.२.३३] इत्य् आदौ, लीलावतारानुरत [भ्प् १.२.३३] इति तद्-विशेषणं दत्तम् । तथा च श्री- भगवद्-गीतासु - जन्म कर्म च मे दिव्यम् एवं यो वेत्ति तत्त्वतः । त्यक्त्वा देहं पुनर्जन्म नैति माम् एति सोऽर्जुन ॥ [गीता ४.९] इति । एषा खलु मर्त्य-शरीरम् अपि पार्षद-भावेन जित-मृत्यकं विदधाति । यद् आह - साधु वीर त्वया पृष्टम् अवतार-कथां हरेः । यत् त्वं पृच्छसि मर्त्यानां मृत्यु-पाश-विशातनीम् ॥ ययोत्तानपदः पुत्रो मुनिना गीतयार्भकः । मृत्योः कृत्वैव मूर्ध्न्य् अङ्घ्रिम् आरुरोह हरेः पदम् ॥ [भ्प् ३.१४.५-६] मुनिना श्री-नारदेन । अतस् तेन भगवद्-अवतार-कथापि तं प्रति श्रावितास्तीति गम्यते । तेन शरीरेणैव मृत्यु-जयः पार्षदत्वं चोक्तम् -- परीत्याभ्यर्च्य धिष्ण्याग्र्यं पार्षदाव् अभिवन्द्य च । इयेष तद् अधिष्ठातुं बिभ्रद् रूपं हिरण्मयम् ॥ [भ्प् ४.१२.२९] इति । ॥ ३.१४ ॥ श्री-मैत्रेयः ॥ २५५ ॥
[255] evaṃ duravagamātma-tattva-nigamāya [BhP 10.87.17] ity ādau veda-stutāv api tac-chlāghā draṣṭavyā | ataeva prathame bhāvayaty eṣaḥ [BhP 1.2.33] ity ādau, līlāvatārānurata [BhP 1.2.33] iti tad-viśeṣaṇaṃ dattam | tathā ca śrī- bhagavad-gītāsu - janma karma ca me divyam evaṃ yo vetti tattvataḥ | tyaktvā dehaṃ punarjanma naiti mām eti so'rjuna || [Gītā 4.9] iti | eṣā khalu martya-śarīram api pārṣada-bhāvena jita-mṛtyakaṃ vidadhāti | yad āha - sādhu vīra tvayā pṛṣṭam avatāra-kathāṃ hareḥ | yat tvaṃ pṛcchasi martyānāṃ mṛtyu-pāśa-viśātanīm || yayottānapadaḥ putro muninā gītayārbhakaḥ | mṛtyoḥ kṛtvaiva mūrdhny aṅghrim āruroha hareḥ padam || [BhP 3.14.5-6] muninā śrī-nāradena | atas tena bhagavad-avatāra-kathāpi taṃ prati śrāvitāstīti gamyate | tena śarīreṇaiva mṛtyu-jayaḥ pārṣadatvaṃ coktam -- parītyābhyarcya dhiṣṇyāgryaṃ pārṣadāv abhivandya ca | iyeṣa tad adhiṣṭhātuṃ bibhrad rūpaṃ hiraṇmayam || [BhP 4.12.29] iti | || 3.14 || śrī-maitreyaḥ || 255 ||
English translation
English witness · section(s) 256
Anuccheda 256
1 Now hearing the Lord's holy names will be described. One should also hear about the great devotees of the Lord. 2 This is described in the following words (Srimad Bhagavatam 3.13.4): "Persons who hear from a spiritual master with great labour and for a long time must hear from the mouths of pure devotees about the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards His devotees liberation."* 3 Although it is possible for one to jump over the many stages of spiritual advancement and attain perfection in a single moment, still, the general path is that first one hears the Lord's holy name, and in that way one's heart becomes purified. When one's heart is purified, by hearing about the Lord's transcendental form the Lord's form appears in one's heart. When the Lord's form appears in this way, the Lord's transcendental qualities are then clearly manifested. 4 As one makes spiritual advancement and the Lord's pastimes become manifest, the names, forms, and qualities of the Lord's personal associates are also manifest. In this way the devotional activities of hearing and remembering are described. Thus one hears the glories of the Lord, glories chanted by the great souls. Hearing of the Lord's glories brings great happiness to the devotees who are attracted to the Lord. Hearing of the glories of the Lord is of two kinds: 1. hearing the Lord's glories as they are revealed by the great souls, and 2. hearing the glorification of these revelations the great souls have given of the Lord's glories. The former is described in these words of Srimad Bhagavatam (1.3.40): 5 "This Srimad Bhagavatam is the literary incarnation of God, and it is compiled by Srila Vyasadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect."* 6 These words are spoken to glorify Srimad Bhagavatam and identify its author (Srila Vyasadeva). This verse was spoken by Srila Suta Gosvami.
Bhakti · Sanskrit §256 · English §257–259
Source[२५६] तद् एवं नामादि-श्रवणम् उक्तम् अत्र तत्-परिकर-श्रवणम् अपि ज्ञेयम् - श्रुतस्य पुंसां सुचिर-श्रमस्य नन्व् अञ्जसा सूरिभिर् ईडितोऽर्थः । तत्-तद्-गुणानुश्रवणं मुकुन्द- पादारविन्दं हृदयेषु येषाम् ॥ [भ्प् ३.१३.४] इत्य् आदौ । तत्र यद्यप्य् एकतरेणापि व्युत्क्रमेणापि सिद्धिर् भवत्य् एव तथापि प्रथमं नाम्नः श्रवणम् अन्तःकरण-शुद्ध्य्-अर्थम् अपेक्ष्यम् । शुद्धे चान्तःकरणे रूप-श्रवणेन तद्-उदय-योग्यता भवति । सम्यग्- उदिते च रूपे गुणानां स्फुरणं सम्पद्यते । ततस् तेषु नाम-रूप-गुणेषु तत्-परिकरेषु च सम्यक् स्फुरितेष्व् एव लीलानां स्फुरणं सुष्ठु भवतीत्य् अभिप्रेत्य साधन-क्रमो लिखितः । एवं कीर्तन-स्मरणयोर् ज्ञेयम् । इदं च श्रवणं श्रीमन्-महन्-मुखरितं चेन् महा-माहात्म्यं जात- रुचीनां परम-सुखदं च । तच् च द्विविधं - महद्-आविर्भावितं महत्- कीर्त्यमानं चेति । तत्र श्री-भागवतम् उपलक्ष्य पूर्वं यथा -- इदं भागवतं नाम पुराणं ब्रह्म-सम्मितम् । उत्तम-श्लोक-चरितं चकार भगवान् ऋषिः ॥ [भ्प् १.३.४०] अत्र तन्-माहात्म्य-सूचनार्थम् एव तत्-कर्तृकत्व-वचनम् । ॥ १.३ ॥ श्री-सूतः ॥ २५६ ॥
[256] tad evaṃ nāmādi-śravaṇam uktam atra tat-parikara-śravaṇam api jñeyam - śrutasya puṃsāṃ sucira-śramasya nanv añjasā sūribhir īḍito'rthaḥ | tat-tad-guṇānuśravaṇaṃ mukunda- pādāravindaṃ hṛdayeṣu yeṣām || [BhP 3.13.4] ity ādau | tatra yadyapy ekatareṇāpi vyutkrameṇāpi siddhir bhavaty eva tathāpi prathamaṃ nāmnaḥ śravaṇam antaḥkaraṇa-śuddhy-artham apekṣyam | śuddhe cāntaḥkaraṇe rūpa-śravaṇena tad-udaya-yogyatā bhavati | samyag- udite ca rūpe guṇānāṃ sphuraṇaṃ sampadyate | tatas teṣu nāma-rūpa-guṇeṣu tat-parikareṣu ca samyak sphuriteṣv eva līlānāṃ sphuraṇaṃ suṣṭhu bhavatīty abhipretya sādhana-kramo likhitaḥ | evaṃ kīrtana-smaraṇayor jñeyam | idaṃ ca śravaṇaṃ śrīman-mahan-mukharitaṃ cen mahā-māhātmyaṃ jāta- rucīnāṃ parama-sukhadaṃ ca | tac ca dvividhaṃ - mahad-āvirbhāvitaṃ mahat- kīrtyamānaṃ ceti | tatra śrī-bhāgavatam upalakṣya pūrvaṃ yathā -- idaṃ bhāgavataṃ nāma purāṇaṃ brahma-sammitam | uttama-śloka-caritaṃ cakāra bhagavān ṛṣiḥ || [BhP 1.3.40] atra tan-māhātmya-sūcanārtham eva tat-kartṛkatva-vacanam | || 1.3 || śrī-sūtaḥ || 256 ||
English translation
English witness · section(s) 257–259
Anuccheda 257
1 Srimad Bhagavatam is also glorified in these words (Srimad Bhagavatam 1.1.3): "O expert and thoughtful men, relish Srimad Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls."* 2 Because it is nectar flowing from Srila Sukadeva Gosvami's mouth, Srimad Bhagavatam brings the greatest happiness. Because they have qualities like this, the Vaisnava scriptures, such as Sri Krsna-karnamrta, written by Sri Lilasuka, should be embraced to one's heart. Hearing the glorification of the revelations the great souls have given of the Lord's glories is described in these words (Srimad Bhagavatam 4.20.25): 3 "My dear Lord, You are glorified by the selected verses uttered by great personalities. Such glorification of Your lotus feet is just like saffron particles. When the transcendental vibration from the mouths of great devotees carries the aroma of the saffron dust of Your lotus feet, the forgetful living entity gradually remembers his eternal relationship with You. Devotees thus gradually come to the right conclusion about the value of life. My dear Lord, I therefor do not need any other benediction but the pure opportunity to hear from the mouth of Your pure devotee."* 4 The following description is given in the previous verse (Srimad Bhagavatam 4.20.24): "My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees."* The preceding verse (Srimad Bhagavatam 4.20.23) means, "O Lord, the breeze carrying even a single drop of the sweetness of Your lotus feet, a breeze wafting from the mouth of Your pure devotees, at once eclipses the happiness of impersonal liberation. This breezes brings to us, who have forgotten the truth about You, the memory of You." These verses were spoken by King Prthu to Lord Visnu. Anucchedas 258 and 259 1 Hearing of the Lord's pastimes brings great glory and great happiness. Both are described in two verses the first of which follows (Srimad Bhagavatam 4.29.40): 2 "My dear king, in the place where pure devotees live, following the rules and regulations, and thus purely conscious and engaged with great eagerness in hearing and chanting the glories of the Supreme Personality of Godhead, in that place if one gets a chance to hear their constant flow of nectar, which is exactly like the waves of a river, one will forget the necessities of life, namely hunger and thirst, and become immune to all kinds of fear, lamentation and illusion."* 3 Here the word "tasmin" means "in the association of devotees", "mahadbhir mukharitah" means "glorified by the great souls", "sesa" means "the best", "avitrsah" means "without any idea of ever becoming satisfied", "gadha" means "attentive", and "asana" means "hunger". 4 In the second of these two verses (Srimad Bhagavatam 4.29.41) it is said: "Because the conditioned soul is always disturbed by the bodily necessities such as hunger and thirst, he has very little time to cultivate attachment to hearing the nectarean words of the Supreme Personality of Godhead."* 5 This verse means, "Because the conditioned soul is always disturbed by the bodily necessities such as hunger and thirst, he has very little time to cultivate attachment to hearing the nectarean words of the Supreme Personality of Godhead."* Thus the conditioned souls neglect the glories of the Lord, which are chanted by the great souls. Instead they think only of their own material happiness. That is the meaning of these two verses. These verses were spoken by Sri Narada to King Pracinabarhi.
Bhakti · Sanskrit §257–259 · English §260
Source[२५७] यथा वा निगम-कल्प-तरोर् गलितं फलं शुक-मुखाद् अमृत-द्रव- संयुतम् [भ्प् १.१.३] (पगे १३२) इत्य् आदौ । अत्र श्री-शुक-मुखाद् अमृत- द्रव-संयुतत्वेन परम-सुखदत्वम् उक्तम् । एतद्-उपलक्षणत्वेन श्री- लीला-शुकाद्यार्भावित-कर्णामृतादि-ग्रन्था अपि क्रोडीकर्तव्याः । अथ महत्-कीर्त्यमानं यथा -- स उत्तमश्लोक महन्-मुख-च्युतो भवत्-पदाम्भोज-सुधा कणानिलः । स्मृतिं पुनर् विस्मृत-तत्त्व-वर्त्मनां कुयोगिनां नो वितरत्य् अलं वरैः ॥ [भ्प् ४.२०.२५] न कामये नाथ तद् अपि [भ्प् ४.२०.२१] इत्य् आदि पूर्वोक्तानुसारात् स्व- सुखातिशयेन कैवल्य-सुख-तिरस्कारी महतां मुखाद् विगलितो भवत्- पादाम्भोज-माधुर्य-लेशस्यापि सम्बन्धी शब्दात्मकोऽनिलो । विस्मृत- परम-तत्त्वात्मक-त्वदीय-ज्ञानानाम् अस्माकं त्वदीयां स्मृतिम् अपि यच् चेति । त्स्मात् तथाविधस्य तस्य परम-साध्य-साधनात्मकत्वाद् अलम् अन्यैर् वरैर् इत्य् अर्थः । ॥ ४.२० ॥ पृथुः श्री-विष्णुम् ॥ २५७ ॥ [२५८-२५९ ] तद् एव महा-माहात्म्यं महा-सुख-प्रदत्वं चोक्तम् । तद् एतद् उभयम् अप्य् अत्राह द्वाभ्याम् - तस्मिन् महन्-मुखरिता मधुभिच्- चरित्र-पीयूष-शेष-सरितः परितः स्रवन्ति । ता ये पिबन्त्य् अवितृषो नृप गाढ-कर्णैस् तान् न स्पृशन्त्य् अशन-तृड्-भय-शोक-मोहाः ॥ [भ्प् ४.२९.४०] अस्मिन् साधु-सङ्गे । महद्भिर् मुखरिताः कीर्तिताः । शेषः सारः । अवितृषोऽलं-बुद्धि-शून्याः । गाढत्वं सावधानत्वम् । अशनं क्षुत् । एतैर् उपद्रुतो नित्यं जीव-लोकः स्वभावजैः । न करोति हरेर् नूनं कथामृत-निधौ रतिम् ॥ [भ्प् ४.२९.४१] यैर् एतैर् अशनादिभिर् उपद्रुतैः सन् कथामृत-निधौ रतिं न करोति तान् एतान् महत्-कीर्त्यमानानि भगवद्-यशांसि स्व-माहात्म्येन दूरीकृत्य स्व- सुखम् अनुभावयन्तीति पद्य-द्वय-योजनार्थः ॥ ॥ ३.२९ ॥ श्री-नारदः प्राचीनबर्हिषम् ॥ २५८-२५९ ॥
[257] yathā vā nigama-kalpa-taror galitaṃ phalaṃ śuka-mukhād amṛta-drava- saṃyutam [BhP 1.1.3] (page 132) ity ādau | atra śrī-śuka-mukhād amṛta- drava-saṃyutatvena parama-sukhadatvam uktam | etad-upalakṣaṇatvena śrī- līlā-śukādyārbhāvita-karṇāmṛtādi-granthā api kroḍīkartavyāḥ | atha mahat-kīrtyamānaṃ yathā -- sa uttamaśloka mahan-mukha-cyuto bhavat-padāmbhoja-sudhā kaṇānilaḥ | smṛtiṃ punar vismṛta-tattva-vartmanāṃ kuyogināṃ no vitaraty alaṃ varaiḥ || [BhP 4.20.25] na kāmaye nātha tad api [BhP 4.20.21] ity ādi pūrvoktānusārāt sva- sukhātiśayena kaivalya-sukha-tiraskārī mahatāṃ mukhād vigalito bhavat- pādāmbhoja-mādhurya-leśasyāpi sambandhī śabdātmako'nilo | vismṛta- parama-tattvātmaka-tvadīya-jñānānām asmākaṃ tvadīyāṃ smṛtim api yac ceti | tsmāt tathāvidhasya tasya parama-sādhya-sādhanātmakatvād alam anyair varair ity arthaḥ | || 4.20 || pṛthuḥ śrī-viṣṇum || 257 || [258-259 ] tad eva mahā-māhātmyaṃ mahā-sukha-pradatvaṃ coktam | tad etad ubhayam apy atrāha dvābhyām - tasmin mahan-mukharitā madhubhic- caritra-pīyūṣa-śeṣa-saritaḥ paritaḥ sravanti | tā ye pibanty avitṛṣo nṛpa gāḍha-karṇais tān na spṛśanty aśana-tṛḍ-bhaya-śoka-mohāḥ || [BhP 4.29.40] asmin sādhu-saṅge | mahadbhir mukharitāḥ kīrtitāḥ | śeṣaḥ sāraḥ | avitṛṣo'laṃ-buddhi-śūnyāḥ | gāḍhatvaṃ sāvadhānatvam | aśanaṃ kṣut | etair upadruto nityaṃ jīva-lokaḥ svabhāvajaiḥ | na karoti harer nūnaṃ kathāmṛta-nidhau ratim || [BhP 4.29.41] yair etair aśanādibhir upadrutaiḥ san kathāmṛta-nidhau ratiṃ na karoti tān etān mahat-kīrtyamānāni bhagavad-yaśāṃsi sva-māhātmyena dūrīkṛtya sva- sukham anubhāvayantīti padya-dvaya-yojanārthaḥ || || 3.29 || śrī-nāradaḥ prācīnabarhiṣam || 258-259 ||
English translation
English witness · section(s) 260
Anuccheda 260
1 Hearing Srimad Bhagavatam is the best kind of hearing. This is so because the words of Srimad Bhagavatam are most glorious and also because Srimad Bhagavatam is the sweetest nectar. This is confirmed by the following words (Srimad Bhagavatam 1.1.2): 2 "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."* 3 Here the word "maha-muni" means "the Supreme Lord, whose lotus feet are worshipped by all great souls". The words "kim va paraih" show the glory of Supreme Personality of Godhead. This verse was spoken by Sri Vyasa.
Bhakti · Sanskrit §260 · English §261
Source[२६०] तत्रापि श्रवणे श्री-भागवत-श्रवणं तु परम-श्रेष्ठम् । तस्य तादृश- प्रभावमय-शब्दात्मकत्वात् परम-रसमयत्वाच् च । तत्र पूर्वस्माद् यथा - श्रीमद्-भागवते महा-मुनि-कृते किं वा परैर् ईश्वरः सद्यो हृद्य् अवरुध्यतेऽत्र कृतिभिः शुश्रूषुभिस् तत्-क्षणात् ॥ [भ्प् १.१.२] इति । महामुनिः सर्व-महन्-महनीय-चरण-पङ्कजः श्री-भगवान् । अत्र किं वा परैर् इत्य् आदिना शब्द-स्वाभाविक-माहात्म्यं दर्शितम् । ॥ १.१ ॥ श्री-व्यासः ॥ २६० ॥
[260] tatrāpi śravaṇe śrī-bhāgavata-śravaṇaṃ tu parama-śreṣṭham | tasya tādṛśa- prabhāvamaya-śabdātmakatvāt parama-rasamayatvāc ca | tatra pūrvasmād yathā - śrīmad-bhāgavate mahā-muni-kṛte kiṃ vā parair īśvaraḥ sadyo hṛdy avarudhyate'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt || [BhP 1.1.2] iti | mahāmuniḥ sarva-mahan-mahanīya-caraṇa-paṅkajaḥ śrī-bhagavān | atra kiṃ vā parair ity ādinā śabda-svābhāvika-māhātmyaṃ darśitam | || 1.1 || śrī-vyāsaḥ || 260 ||
English translation
English witness · section(s) 261
Anuccheda 261
1 At the end of Srimad Bhagavatam (12.13.15) it is said: "Srimad Bhagavatam is declared to be the essence of all Vedanta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature."* 2 Here the word "rasamrta-trptasya" means "one who is satisfied by drinking that nectar". This verse was spoken by Srila Suta Gosvami.
Bhakti · Sanskrit §261 · English §262–263
Source[२६१] उत्तरस्माद् यथा - सर्व-वेदान्त-सारं हि श्री-भागवतम् इष्यते । तद्-रसामृत-तृप्तस्य नान्यत्र स्याद् रतिः क्वचित् ॥ [भ्प् १२.१३.१२] तद्-रस एवामृतं तेन तृप्तस्य । ॥ १२.१३ ॥ श्री-सूतः ॥ २६१ ॥
[261] uttarasmād yathā - sarva-vedānta-sāraṃ hi śrī-bhāgavatam iṣyate | tad-rasāmṛta-tṛptasya nānyatra syād ratiḥ kvacit || [BhP 12.13.12] tad-rasa evāmṛtaṃ tena tṛptasya | || 12.13 || śrī-sūtaḥ || 261 ||
English translation
English witness · section(s) 262–263
Anuccheda 262
1 In this way it should be understood: Hearing the holy name of the Supreme and the descriptions of Him brings the greatest benefit. Thus hearing is of two kinds: 1. hearing the Lord's glories as they are revealed by the great souls, and 2. hearing the glorification of these revelations the great souls have given of the Lord's glories. The latter especially means glorification of Srimad Bhagavatam. 2 In Srimad Bhagavatam (11.3.48) it is said: "The devotee should worship the Supreme Personality of Godhead in the particular personal form of the Lord the devotee finds most attractive."*** Thus one should again and again hear the holy names and descriptions of the form of the Lord one finds most attractive. One should hear these descriptions from the mouth of a self-realised soul. By hearing the holy names and descriptions of Lord Krsna, one attains the greatest good fortune. This is so because Lord Krsna is the original form of the Lord. In the same way one should also glorify Lord Krsna and serve Him in other ways also. Thus the Supreme Lord should be glorified and the books about the Lord, books written by great souls like Srila Sukadeva Gosvami, should also be glorified. 3 In this way hearing about the Lord is revealed. Hearing comes first, before glorifying or the other methods of devotional service to the Lord, for without first hearing one cannot attain knowledge of the Lord or the different activities of devotional service. Specifically, if the books written by great souls to glorify the Lord are not manifested, then it is not possible to attain the good fortune of hearing about the Lord. Therefore those books should also be glorified, for they are most important. 4 This is confirmed by the followings words of Srimad-Bhagavatam (1.5.11): "On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilisation. Such transcendental literatures, even though imperfectly composed are heard, sung and accepted by purified men who are thoroughly honest."* 5 Srila Sridhara Svami comments: "Here the word 'srnvanti' means 'one hears someone else chant the Lord's holy names (namani), 'grnanti' means 'one accepts the Lord's holy names when they are heard', and 'gayanti' means 'one personally chants the Lord's holy names'." 6 Now will be discussed the activities of glorifying the Lord. As before, the activities of glorification relate to the different features of the Lord, beginning with His holy name. The glorification of the Lord's holy name is described in these words (Srimad Bhagavatam 6.2.10): 7 "The chanting of the holy name of Lord Visnu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brahmana, or for one who indulges in sex with the wife of his guru or other superior. It is also the best method of atonement for one who murders women, the king, or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Visnu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, 'Because this man has chanted My holy name, My duty is to give him protection'."* 8 Srila Sridhara Svami comments: "Here the word 'suniskrtam' means 'the best process of atonement'. The reason this is so is given in these words: "Simply by chanting the holy name of Lord Visnu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, 'Because this man has chanted My holy name, My duty is to give him protection'."* 9 The Supreme Lord is present in His holy name. By hearing the holy name, the great devotees attain love for the Lord. 10 In the Padma Purana, Uttara-khanda, in the 108 names of Lord Rama, Lord Siva explains: "O goddess, whenever I hear a word that begins with the syllable 'ra', my heart becomes filled with love, for I think, 'will the next syllable make the word Rama?'" 11 If this is so, then how powerful must the Lord's holy name be in destroying sins? The verse quoted in the beginning of this anuccheda was spoken by the Visnudutas to the Yamadutas.
Anuccheda 263
1 The result obtained by chanting the Lord's holy name is described in the following words (Srimad Bhagavatam 11.2.400): 2 "When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders."* 3 The word "evam" (thus) in this verse is explained by the following statement of Srimad Bhagavatam (11.2.390): "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."*** 4 Here the word "vratah" means "activities", "sva-priyani" means "which are dear", "namani" means "the names that are chanted", "jatanuragah" means "the love that is aroused by chanting the holy names, "druta-cittah" means "the heart melting with love", and "hasati" means "pushed by ecstatic love, he laughs". The word "nama-kirtya" is in the instrumental case for it is by chanting the holy name that one becomes advanced in spiritual life. Thus Srimad-Bhagavatam 11.2.40 is explained. 5 The nature of advanced devotional service is also described in these words of Srimad Bhagavatam (11.2.42): "Devotion, direct experience of the Supreme Lord, and detachment from other things, these three occur simultaneously for one who has taken shelter of the Supreme Lord, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating."*** 6 In the commentary it is said: "Someone may protest: 'The supreme goal is very difficult to attain. Great yogis attain it only after many births. How is it possible that one can attain in one birth merely by chanting the holy names of the Lord?' Fearing that someone may raise this objection, the speaker of Srimad Bhagavatam gives this example." 7 In other Puranas, in the Sri Bhagavan-nama-kaumadi and in the Sahasra-nana-bhasya the following explanation is given: 8 "Day and night one may be humble, peaceful, and fearless and one may eat frugally, see with spiritual vision and conquer over sleep. Even if one does all this, his heart may still not become attached to the Supreme Lord. However, if, unconcerned about the opinions of others, one always chants the Lord's holy names, the holy names will make one fall in love with the Supreme Lord." 9 The qualities, beginning with fearlessness, mentioned here, are meant to help one become exclusively attached to the holy name. However, they are not part of the activities of glorifying the holy, for devotional service is independent of all other activities. That is the nature of devotional service. The following explanation is given in the Visnu-dharmottara Purana in the story of the Ksatra-bandhu who had committed great sins, very great sins, and all sins: 10 "The brahmana said: If you are not able to do all this, then I will tell you something else, something very simple, something you can do very easily. 11 "The Ksatra-bandhu said: I cannot do what you have said, for my mind is very restless. Please tell me something that my body and voice have the power to do. 12 "The brahmana said: They who stumble with hunger and thirst, they who are awake, they who are dreaming, and they who restlessly wander in this world should always chant 'O Govinda!'" The verse quoted in the beginning of this anuccheda was spoken by Sri Kavi to the king of Videha.
Bhakti · Sanskrit §262 · English §264
Source[२६२] अत्रैव विवेचनीयम् - श्री-भगवन्-नामादेः श्रवणं तावत् परमं श्रेयः । तत्रापि महद्-आविर्भावित् प्रबन्धादेः । तत्र महत्-कीर्त्यमानस्य ततोऽपि श्री-भागवतस्य । तत्रापि च महत्-कीर्त्यमानस्येति । अत्र मूर्त्याभिमतयात्मनः इतिवत् निजाभीस्ट-नामादि-श्रवणं तु मुहुर् आवर्तयितव्यम् । (पगे १३३) तत्रापि सवासन-महानुभव-मुखात् सर्वस्य श्री-कृष्ण-नामादि-श्रवणं तु परम-भाग्याद् एव सम्पद्यते तस्य पूर्ण- भगवत्त्वाद् इति । एवं कीर्तनादिष्व् अप्य् अनुसन्धेयम् । तत्र यत् स्वयं सम्प्रति कीर्त्यते तद् अपि श्री-शुकदेवादि महत् कीर्तित-चरत्वेनानुसन्धाय कीर्तनीयम् इति । तद् एव श्रवणं दर्शितम् । अस्य च कीर्तनादितः पूर्वत्वं तद् विना तत्-तद्- अज्ञानात् । विशेषतश् च यदि साक्षाद् एव महत्-कृतस्य श्रवण-भाग्यं न सम्पद्यते तदैवं स्वयं पृथक्-कीर्तनीयम् इति तत्-प्राधान्यात् । अतएवोक्तं तद्-वाग्-विसर्गो जनताघ-विप्लवः [भ्प् १.५.११, १२.१२.५२] इत्य् आदौ । टीकाकृद्भिः यद् यानि नामानि वक्तरि सति शृण्वन्ति श्रोतरि सति गृणन्ति अन्यदा तु स्वयम् एव गायन्ति इति । अथातः कीर्तनम् । तत्र पूर्ववन् नामादिक्रमो ज्ञेयः । नाम्नो यथा - सर्वेषाम् अप्य् अघवताम् इदम् एव सुनिष्कृतम् । नाम-व्याहरणं विष्णोर् यतस् तद्-विषया मतिः ॥ [भ्प् ६.२.१०] टीका च - सुनिष्कृतं श्रेष्ठं प्रायश्चित्तम् इदम् एव । तत्र हेतुः - यतो नाम-व्याहरणात् तद्-विषया नामोच्चारक-पुरुष-विषया मदीयोऽयं मया सर्वतो रक्षणीय इति विष्णोर् मतिर् भवति इत्य् एषा । अतः स्वाभाविक-तदीयावेश-हेतुत्वेन तदीय-स्वरूप-भूतत्वात् परम- भागवतानां तद्-एक-देश-श्रवणम् अपि प्रीतिकरम् । यथा पाद्मोत्तर- खण्डे श्री-रामाष्टोत्तर-शत-नाम-स्तोत्रे श्री-शिव-वाक्यम् - रकारादीनि नामानि शृण्वतो देवि जायते । प्रीतिर् मे मनसो नित्यं राम-नाम-विशङ्कया ॥ [पद्मप् ६.२५४.२१*] इति । तद् एवं सति पाप-क्षय-मात्र-फलं कियद् इति भावः । ॥ ६.२ ॥ श्री-विष्णुदूता यम-दूतान् ॥ २६२ ॥
[262] atraiva vivecanīyam - śrī-bhagavan-nāmādeḥ śravaṇaṃ tāvat paramaṃ śreyaḥ | tatrāpi mahad-āvirbhāvit prabandhādeḥ | tatra mahat-kīrtyamānasya tato'pi śrī-bhāgavatasya | tatrāpi ca mahat-kīrtyamānasyeti | atra mūrtyābhimatayātmanaḥ itivat nijābhīsṭa-nāmādi-śravaṇaṃ tu muhur āvartayitavyam | (page 133) tatrāpi savāsana-mahānubhava-mukhāt sarvasya śrī-kṛṣṇa-nāmādi-śravaṇaṃ tu parama-bhāgyād eva sampadyate tasya pūrṇa- bhagavattvād iti | evaṃ kīrtanādiṣv apy anusandheyam | tatra yat svayaṃ samprati kīrtyate tad api śrī-śukadevādi mahat kīrtita-caratvenānusandhāya kīrtanīyam iti | tad eva śravaṇaṃ darśitam | asya ca kīrtanāditaḥ pūrvatvaṃ tad vinā tat-tad- ajñānāt | viśeṣataś ca yadi sākṣād eva mahat-kṛtasya śravaṇa-bhāgyaṃ na sampadyate tadaivaṃ svayaṃ pṛthak-kīrtanīyam iti tat-prādhānyāt | ataevoktaṃ tad-vāg-visargo janatāgha-viplavaḥ [BhP 1.5.11, 12.12.52] ity ādau | ṭīkākṛdbhiḥ yad yāni nāmāni vaktari sati śṛṇvanti śrotari sati gṛṇanti anyadā tu svayam eva gāyanti iti | athātaḥ kīrtanam | tatra pūrvavan nāmādikramo jñeyaḥ | nāmno yathā - sarveṣām apy aghavatām idam eva suniṣkṛtam | nāma-vyāharaṇaṃ viṣṇor yatas tad-viṣayā matiḥ || [BhP 6.2.10] ṭīkā ca - suniṣkṛtaṃ śreṣṭhaṃ prāyaścittam idam eva | tatra hetuḥ - yato nāma-vyāharaṇāt tad-viṣayā nāmoccāraka-puruṣa-viṣayā madīyo'yaṃ mayā sarvato rakṣaṇīya iti viṣṇor matir bhavati ity eṣā | ataḥ svābhāvika-tadīyāveśa-hetutvena tadīya-svarūpa-bhūtatvāt parama- bhāgavatānāṃ tad-eka-deśa-śravaṇam api prītikaram | yathā pādmottara- khaṇḍe śrī-rāmāṣṭottara-śata-nāma-stotre śrī-śiva-vākyam - rakārādīni nāmāni śṛṇvato devi jāyate | prītir me manaso nityaṃ rāma-nāma-viśaṅkayā || [PadmaP 6.254.21*] iti | tad evaṃ sati pāpa-kṣaya-mātra-phalaṃ kiyad iti bhāvaḥ | || 6.2 || śrī-viṣṇudūtā yama-dūtān || 262 ||
English translation
English witness · section(s) 264
Anuccheda 264
1 In another verse of Srimad Bhagavatam (6.2.11) it is said: "By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities, attributes, pastimes and paraphernalia."* 2 The chanting of the Lord's holy name not only destroys sins, it also reminds one of the Lord's transcendental qualities. This verse was spoken by the Visnudutas to the Yamadutas.