Bhakti · Sanskrit §327 · English §323
Source[३२७] एवम्भूतस्य भक्तस्य ज्ञान-योगादीनां यत् फलं तन्-मात्रं न किन्त्व् अन्यन् महद् एवेत्य् आह - किं चित्रम् अच्युत तवैतद् अशेष-बन्धो दासेष्व् अनन्य-शरणेषु यद् आत्म-सात्त्वम् । योऽरोचयत् सह मृगैः स्वयम् ईश्वराणां श्रीमत्-किरीट-तट-पीडित-पाद-पीठः ॥ [भ्प् ११.२९.४] अशेष-बन्धो दासेष्व् अनन्य-शरणेषु, यद् वा अशेषाणाम् असुर-पर्यन्तानां यो बन्धुर् मोक्षादि-दानैर् निरुपाधि-हित-कारी हे तथाभूत तवैतत् किं चित्रं यद्-अनन्य-शरणेषु ज्ञान-योग-कर्माद्य्-अनुष्ठान-विमुखेषु दासेषु शुद्ध-भक्तेषु बलि-प्रभृतिषु आत्म-सत्त्वं तेषां य आत्मा तद्- अधीनत्वम् इत्य् अर्थः । तद् उक्तम् - न साधयति मां योगः [भ्प् ११.१२.१] इत्य् आदि । तस्य तव तथा-भूतेषु न जाति-गुणाद्य्-अपेक्षा चेत्य् अन्तरङ्ग-लीलायाम् अपि दृश्यत इत्य् आह यः इति । सहेति सह-भावं सख्यम् इत्य् अर्थः । मृगैर् वृन्दावन-चारिभिः । स्वयं तु कथम्भूतोऽपि ईश्वराणाम् इत्य् आदि- लक्षणोऽपि । ईश्वराः श्री-शिव-ब्रह्मादयः । ज्ञान-योगादि-परम-फल- रूपाणि या मुक्तिस् तां दैत्येभ्यो ददासि । पाण्डवादि-सख्य-दौत्य- वीरासनादि-स्थितिवद् दासानां तु स्वयम् अधीनो भवसि । अतएवम्भूतस्य श्री-कृष्णस्यैव तव भक्तिर् मुख्येति भावः ।
[327] evambhūtasya bhaktasya jñāna-yogādīnāṃ yat phalaṃ tan-mātraṃ na kintv anyan mahad evety āha - kiṃ citram acyuta tavaitad aśeṣa-bandho dāseṣv ananya-śaraṇeṣu yad ātma-sāttvam | yo'rocayat saha mṛgaiḥ svayam īśvarāṇāṃ śrīmat-kirīṭa-taṭa-pīḍita-pāda-pīṭhaḥ || [BhP 11.29.4] aśeṣa-bandho dāseṣv ananya-śaraṇeṣu, yad vā aśeṣāṇām asura-paryantānāṃ yo bandhur mokṣādi-dānair nirupādhi-hita-kārī he tathābhūta tavaitat kiṃ citraṃ yad-ananya-śaraṇeṣu jñāna-yoga-karmādy-anuṣṭhāna-vimukheṣu dāseṣu śuddha-bhakteṣu bali-prabhṛtiṣu ātma-sattvaṃ teṣāṃ ya ātmā tad- adhīnatvam ity arthaḥ | tad uktam - na sādhayati māṃ yogaḥ [BhP 11.12.1] ity ādi | tasya tava tathā-bhūteṣu na jāti-guṇādy-apekṣā cety antaraṅga-līlāyām api dṛśyata ity āha yaḥ iti | saheti saha-bhāvaṃ sakhyam ity arthaḥ | mṛgair vṛndāvana-cāribhiḥ | svayaṃ tu kathambhūto'pi īśvarāṇām ity ādi- lakṣaṇo'pi | īśvarāḥ śrī-śiva-brahmādayaḥ | jñāna-yogādi-parama-phala- rūpāṇi yā muktis tāṃ daityebhyo dadāsi | pāṇḍavādi-sakhya-dautya- vīrāsanādi-sthitivad dāsānāṃ tu svayam adhīno bhavasi | ataevambhūtasya śrī-kṛṣṇasyaiva tava bhaktir mukhyeti bhāvaḥ |
English translation
English witness · section(s) 323
Anuccheda 323
1 Therefore, in Srimad Bhagavatam (7.1.32) it is said: "Therefore, one must somehow think of Krsna, whether in a friendly way, or inimically."* 2 The conclusion here is that one should somehow fix his mind on the Supreme Personality of Godhead. The conclusion here is not that one should engage in vaidhi bhakti. Here the word "kenapi" means "somehow or other". By engaging in vaidhi bhakti one finally attains the Lord after a long time and a great struggle. However, by engaging in raganuga bhakti, by thinking of the Lord as one's enemy or in other ways, one quickly and easily attains the Lord. A fallen sinner who hates the glorious Supreme Personality of Godhead is actually virtuous. Who, then, is truly fallen and degraded? The answer is that a person who is indifferent to the Supreme Personality of Godhead, a person who does not love the Supreme Personality of Godhead, is truly fallen and degraded. This verse was spoken by Sri Narada to Sri Yudhisthira.
Bhakti · Sanskrit §328–329 · English §324–325
Source[३२८] फलितम् आह --(पगे १७५) तं त्वाखिलात्म-दयितेश्वरम् आश्रितानां सर्वार्थ-दं स्व-कृत-विद् विसृजेत को नु । को वा भजेत् किम् अपि विस्मृतयेऽनु भूत्यै किं वा भवेन् न तव पाद-रजो-जुषां नः ॥ [भ्प् ११.२९.५] तम् एवम्भूतं त्वां स्व-कृत-वित् प्रसन्न-वदनाम्भोजं पद्म- गर्भारुणेक्षणम् [भ्प् ७.२८.१३] इत्य् आदि-श्री-कपिल-देवोपदेशतः स्व- सौन्दर्यादि-स्फूर्ति-लक्षणं स्वस्मिन् कृतं त्वदीयोपकारं यो वेत्ति स को नु विसृजेत् तच् चापि चित्त-बडिशं शनकैर् वियुङ्क्ते [भ्प् ७.२८.३४] इति तद्- उपदिषी᳙ओआधिकारि-विशेषवत् परित्यज्यते ? न कोऽपीत्य् अर्थः । तस्माद् यस् त्यजति स कृतघ्न एवेति भावः । कथम्भूतं त्वाम् ? स्वरूपत एवाखिलानाम् आत्मना दयितं प्राण-कोटि-प्रेष्ठम् ईश्वरं चेत्य् आदि । तथा नु वितर्के, त्वद्-व्यतिरिक्तं किम् अपि देवतान्तरं धर्म-ज्ञानादि-साधनं भूत्यै ऐश्वर्याय संसारस्य विस्मृतये मोक्षाय वा को भजेत । न कोऽपीत्य् अर्थः । अस्माकं तु तत् तत् फलम् अपि त्व-भक्तेर् एवान्तर्भूतम् इत्य् आह किं चेति । वाशब्देन तत्राप्य् अनादरः सूचितः । तद् उक्तं यत् कर्मभिर् यत् तपसा [भ्प् ११.२०.३२] इत्य् आदि । नैवोपयन्त्य् अपचितिं कवयस् तवेश ब्रह्मायुषापि कृतम् ऋद्ध-मुदः स्मरन्तः । योऽन्तर् बहिस् तनु-भृताम् अशुभं विधुन्वन्न् आचार्य-चैत्त्य-वपुषा स्व-गतिं व्यनक्ति ॥ [भ्प् ११.२९.६] हे ईश ! कवयः सर्वज्ञाः ब्रह्म-तुल्यायुषोऽपि तत्-काल-पर्यन्तं भजन्तोऽपीत्य् अर्थः । तव कृतम् उपकारम् ऋद्ध-मुद उपचित-त्वद्-भक्ति- परमानन्दाः सन्तः स्मरन्तोऽपचितिं प्रत्युपकारम् आनृण्यम् इति यावत् । तां न उपयन्ति पश्यन्ति । तस्मान् न विसृजेद् इत्य् उक्तम् । कृतम् आह - यो भवान् तनु-भृतां त्वत्-कृपा-भाजनत्वेन केषांचित् सकल-तनु-धारिणां बहिर् आचार्य-वपुषा गुरु-रूपेण, अन्तश् चैत्त्य-वपुषा चित्त-स्फुरित- ध्येयाकारेणाशुभं त्वद्-भक्ति-प्रतियोगि सर्वं विधुन्वन् स्व-गतिं स्वानुभवं व्यनक्ति इति । ॥ ११.२९ ॥ श्रीमद्-उद्धवः ॥ ३२६-३२९ ॥
[328] phalitam āha --(page 175) taṃ tvākhilātma-dayiteśvaram āśritānāṃ sarvārtha-daṃ sva-kṛta-vid visṛjeta ko nu | ko vā bhajet kim api vismṛtaye'nu bhūtyai kiṃ vā bhaven na tava pāda-rajo-juṣāṃ naḥ || [BhP 11.29.5] tam evambhūtaṃ tvāṃ sva-kṛta-vit prasanna-vadanāmbhojaṃ padma- garbhāruṇekṣaṇam [BhP 7.28.13] ity ādi-śrī-kapila-devopadeśataḥ sva- saundaryādi-sphūrti-lakṣaṇaṃ svasmin kṛtaṃ tvadīyopakāraṃ yo vetti sa ko nu visṛjet tac cāpi citta-baḍiśaṃ śanakair viyuṅkte [BhP 7.28.34] iti tad- upadiṣī̀oādhikāri-viśeṣavat parityajyate ? na ko'pīty arthaḥ | tasmād yas tyajati sa kṛtaghna eveti bhāvaḥ | kathambhūtaṃ tvām ? svarūpata evākhilānām ātmanā dayitaṃ prāṇa-koṭi-preṣṭham īśvaraṃ cety ādi | tathā nu vitarke, tvad-vyatiriktaṃ kim api devatāntaraṃ dharma-jñānādi-sādhanaṃ bhūtyai aiśvaryāya saṃsārasya vismṛtaye mokṣāya vā ko bhajeta | na ko'pīty arthaḥ | asmākaṃ tu tat tat phalam api tva-bhakter evāntarbhūtam ity āha kiṃ ceti | vāśabdena tatrāpy anādaraḥ sūcitaḥ | tad uktaṃ yat karmabhir yat tapasā [BhP 11.20.32] ity ādi | naivopayanty apacitiṃ kavayas taveśa brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ | yo'ntar bahis tanu-bhṛtām aśubhaṃ vidhunvann ācārya-caittya-vapuṣā sva-gatiṃ vyanakti || [BhP 11.29.6] he īśa ! kavayaḥ sarvajñāḥ brahma-tulyāyuṣo'pi tat-kāla-paryantaṃ bhajanto'pīty arthaḥ | tava kṛtam upakāram ṛddha-muda upacita-tvad-bhakti- paramānandāḥ santaḥ smaranto'pacitiṃ pratyupakāram ānṛṇyam iti yāvat | tāṃ na upayanti paśyanti | tasmān na visṛjed ity uktam | kṛtam āha - yo bhavān tanu-bhṛtāṃ tvat-kṛpā-bhājanatvena keṣāṃcit sakala-tanu-dhāriṇāṃ bahir ācārya-vapuṣā guru-rūpeṇa, antaś caittya-vapuṣā citta-sphurita- dhyeyākāreṇāśubhaṃ tvad-bhakti-pratiyogi sarvaṃ vidhunvan sva-gatiṃ svānubhavaṃ vyanakti iti | || 11.29 || śrīmad-uddhavaḥ || 326-329 ||
English translation
English witness · section(s) 324–325
Anuccheda 324
1 If the path of thinking of the Lord somehow or other is this powerful, then how powerful must be the path of raganuga bhakti, where one thinks of the Lord with love? This is affirmed by the following words of Srimad Bhagavatam (11.5.48): 2 "Inimical kings like Sisupala, Paundraka and Salva were always thinking about Lord Krsna. Even while they were lying down, sitting or engaging in other activities, they enviously meditated upon the bodily movements of the Lord, His sporting pastimes, His loving glances upon His devotees, and other attractive features displayed by the Lord. Being thus always absorbed in Krsna, they achieved spiritual liberation in the Lord's own abode. What then can be said of the benedictions offered to those who constantly fix their minds on Lord Krsna in a favourable, loving mood?"*** 3 Here the word "akrti-dhiyah" means that their thoughts were placed in the Lord's forms. 4 In the Garuda Purana it is said: "Even foolish sinners like Sisupala and Duryodhana who personally insulted the Supreme Personality of Godhead attained liberation. Simply by remembering the Lord, they became purified of all their sins. How, then, can there be any doubt that the great devotees, who sincerely love the Lord, also become purified and attain liberation?" 5 In Srimad Bhagavatam (7.1.27) it is said: "By devotional service one cannot achieve such intense absorption in thought of the Supreme Personality of Godhead as one can through enmity to Him."* However, one should not interpret these words to mean that hating the Supreme Personality of Godhead is better than all other relationships with the Lord. 6 In Srimad Bhagavatam (3.16.31) the Lord assured the two Vaikuntha inhabitants, Jaya and Vijaya: "By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brahmanas and within a very short time return to Me."* 7 These words were spoken by the Lord of Vaikuntha to Jaya and Vijaya. To become free of their offense they must practice mystic yoga. Because they are by nature eternally perfect associates of the Lord, this entire incident was arranged so that the Lord would have the opportunity to enjoy pastimes of fighting with them. For this reason some consider that these activities of the Lord should be considered activities of devotional service. That is not true. Words like "bhakti" (devotional) and "seva (service) are used when one has a favourable relation with the Lord. They cannot be used when one is an enemy of the Lord. 8 In the Padma Purana, Utttara-khanda, it is said: "The yogis are able to see the Supreme Personality of Godhead because they are devoted to Him, not because they hate Him. Anger and envy will not help one see Lord Krsna. 9 Here someone may object: The enemies of the Lord are also devotees. This is seen in the following statement of Sri Uddhava (Srimad-Bhagavatam 3.2.24): "I consider the demons, who are inimical toward the Lord to be more than the devotees because while fighting with the Lord, absorbed in thoughts of enmity, they are able to see the Lord carried on the shoulder of Garuda, the son of Tarksya (Kasyapa) and carrying the wheel weapon in His hand."* 10 To this objection the following reply is given: Please do not think in this way. This verse is an example of the rhetorical device called utpreksa, where one imagines one thing to be like another that is in truth very different. This verse does not prove that the demons are devotees of the Lord. In this example utpreka, Uddhava, overcome with longing and grief, sees only the good fortune attained by the demons, their good fortune in directly seeing the Lord. He says, "Alas, we cannot see the face of the Lord. At the moment of death we will not be able to see, even in meditation, the moonlike face of the Lord. Therefore the demons are better devotees than us, for at the moment of their deaths they had the opportunity to see the moonlike face of the Lord." The conclusion is that this verse does not in any way prove that hating the Lord is the same as devotional service. This verse was spoken by Sri Narada to Sri Vasudeva.
Anuccheda 325
1 In this way raganuga bhakti is attained. Raganuga bhakti is primarily directed to Lord Krsna. In Srimad Bhagavatam 7.1.41 it is said: "My dear King Yudhisthira, the gopis by their lust desires, Kamsa by his fear, Sisupala and other kings by envy, the Yadus by their familial relationship with Krsna, you Pandavas by your great affection for Krsna, and we, the genera devotees, by our devotional service, have obtained the mercy of Krsna."* Here is it seen that Lord Krsna is the object of raganuga bhakti. Also, only the demons who direct their hatred to Lord Krsna attain the perfection of merging into His effulgence. The demons who hate the Lord's other full and partial forms do not attain that perfection. 2 For this reason Srimad Bhagavatam (7.1.32) declares: "Therefore one must somehow think of Lord Krsna, whether in a friendly way or inimically."* 3 By engaging in raganuga bhakti one very quickly fixes his mind on the Lord. That is why raganuga bhakti, and not vaidhi bhakti, is discussed in the eleventh canto of Srimad Bhagavatam. Sometimes raganuga bhakti is directed to the four-armed form of the Lord, but pure raganuga bhakti is seen primarily in Sri Gokula, where raganuga bhakti is most prominent, and where the Supreme Personality of Godhead, in His original form as Lord Krsna, enjoys pastimes as the son, master, friend, or beloved of His devotees. 4 These different relationships with the Lord are described in Bhagavad-gita (4.11), where Lord Krsna affirms: "As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha."* 5 These different relationships are also seen in these words of Srimad Bhagavatam (10.43.17): "The various groups of people in the arena regarded Krsna in different ways when He entered it with His elder brother. The wrestlers saw Krsna as a lightning bolt, the men of Mathura as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, His parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lord's universal form, the yogis as the Absolute Truth and the Vrsnis as their supreme worshipable Deity."*** 6 That the Lord accepts different relationships to fulfil the desires of His devotees is seen in these words of Srimad-Bhagavatam (10.14.2): "My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of Yours, which has shown such to me and which appears just to fulfil the desires of Your pure devotees."*** 7 To please His devotees the Lord pretends to desire their services of giving Him food and drink, bathing Him, fanning Him, and affectionately serving Him in many ways. These activities of devotional service are described by the Lord Krsna Himself in these words (Bhagavad-gita 9.26): 8 "If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it."* 9 In these words (Srimad Bhagavatam 10.15.17) Srila Sukadeva Gosvami praises the devotees' eager service: 10 "Some of the cowherd boys, who were all great souls, would then massage His lotus feet, and others, qualified by being free of all sin, would expertly fan the Supreme Lord."*** 11 That the Supreme Personality of Godhead thus fulfils the desires of His devotees does not negate His supreme power over everything. That supreme power is manifested in other situations. In truth it is glorious and praiseworthy that He is happy to fulfil His devotees' wishes. This is seen in His pastime of being bound by the queen of Vraja and delivering the yamala-arjuna trees. 12 Even though He has all power, the Lord voluntarily agrees to be under the control of the queen of Vraja. In the following words (Srimad Bhagavatam 10.9.19) Srila Sukadeva Gosvami praises that quality of the Lord: "O Maharaja Pariksit, this entire universe, with its great, exalted demigods like Lord Siva, Lord Brahma and Lord Indra, is under the control of the Supreme Personality of Godhead. Yet the Supreme Lord has one transcendental attribute: He comes under the control of His devotees. This was now exhibited by Krsna in this pastimes."*** 13 Even today many devotees follow the path of raganuga bhakti and thus worship Lord Krsna, the son of Vraja's king. In Sri Visnu Purana, when the gopas were very surprised to see Him lift Govardhana Hill, the Supreme Personality of Godhead gave them this reply: 14 "If your truly love Me, then please think of Me as your kinsman." 15 In an alternate reading of this text the Lord says, "O My kinsmen, then please honour Me like a kinsman." 16 The Lord also said to them (Sri Visnu Purana 5.13.12): "I am not a demigod. I am not a gandharva. I an neither a yaksa nor a danava. I am your kinsman. Please don't think of Me in any other way." 17 In Srimad Bhagavatam (10.3.45) Lord Krsna tells Maharaja Vasudeva: "Both of you, husband and wife, constantly think of Me as your son, but always know that I am the Supreme Personality of Godhead. By thus thinking of Me constantly with love and affection, you will achieve the highest perfection: returning home, back to Godhead."* Because knowledge of the Lord's supreme power and opulence is prominent in the hearts of Maharaja Vasudeva and many other devotees, the Lord here gives permission to think of Him in two ways: as the all-powerful Supreme Lord and as one's kinsman. 18 Although Yasoda, the queen of Vraja, saw the Lord's great power and opulence by gazing into His mouth, this is not said to be her true good fortune. Influenced by the Lord's yogamaya potency, she always thought of Lord Krsna as her son. In this way the Lord was merciful to her in many ways. In this way she was very fortunate. Vasudeva and Devaki were not as fortunate as Nanda and Yasoda. The good fortune of Nanda and Yasoda is that they think of Krsna as their son. In this way they enjoy His childhood pastimes. Maharaja Pariksit praises Nanda and Yasoda in these words (Srimad Bhagavatam 10.8.46-47): 19 "O learned brahmana, mother Yasoda's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Maharaja perform to achieve such perfection in ecstatic love?* "Although Krsna was so pleased with Vasudeva and Devaki that He descended as their son, they could not enjoy Krsna's magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world. Nanda Maharaja and Yasoda, however, enjoyed these pastimes in full, and therefore their position is always better than that of Vasudeva and Devaki."* 20 Srila Sukadeva Gosvami, the king of sages, also praised the love of Nanda and Yasoda for Lord Krsna. He said (Srimad Bhagavatam 10.9.19): "O Maharaja Pariksit, this entire universe, with its great, exalted demigods like Lord Siva, Lord Brahma and Lord Indra, is under the control of the Supreme Personality of Godhead. Yet the Supreme Lord has one transcendental attribute: He comes under the control of His devotees. This was now exhibited by Krsna in this pastime."* 21 Sri Narada told Sri Vasudeva and Devaki (Srimad Bhagavatam 11.5.47): "My dear Vasudeva, you and your good wife Devaki have manifested great transcendental love for Krsna, accepting Him as your son. Indeed, you are always seeing the Lord, embracing Him, speaking with Him, resting with Him, sitting together with Him, and taking your meals with Him. By such affectionate and intimate association with the Lord, undoubtedly both of you have completely purified your hearts. In other words, you are already perfect."*** 22 Srila Sridhara Svami comments: "Loving Lord Krsna as their son, they attained the perfection of the great treasure of devotional service." 23 Sri Narada also told Vasudeva and Devaki (Srimad Bhagavatam 11.5.49): "Do not think of Krsna as an ordinary child, because He is the Supreme Personality of Godhead, inexhaustible and the Soul of all beings. The Lord has concealed His inconceivable opulences and is thus outwardly appearing to be an ordinary human being."*** 24 These words do not contradict what was previously said of Nanda and yasoda. Srila Sridhara Svami comments in these words: "Someone may object: If by loving a son one becomes liberated, then every parent would automatically attain liberation. This verse is spoken to answer this objection." 25 Thus to think of Lord Krsna as one's son is a great opulence and a great good fortune. That is the meaning. The word "akrthah" here is an example of arsa usage, where what is ordinarily a grammatical flaw is considered correct because it is used by a great sage. The letter "a" in "akrthah" should be omitted because the word "ma" is used here. In the Sabda-kosa it is said, "abhave na hy ano na". Because of these two prohibitions the words "kuru" should be used here in place of "akrthah". 26 Whether they are aware of the truth or not aware, the devotees who follow the path of pure raganuga bhakti, worshipping the Lord without awe and veneration are in a glorious position. In Srimad Bhagavatam (11.11.33) Lord Krsna affirms: "My devotees may or may not know exactly what I am, who I am, and how I exist, but if they worship Me with unalloyed love, then I consider them to be the best of devotees."*** 27 Because it is the most pure, raganuga bhakti in Sri Gokula is the best kind of devotional service. This is said. Pure raganuga bhakti is not possible in any other place. By understanding the glories of raganuga bhakti, and by understanding the truth of the original Supreme Personality of Godhead, the supremely exalted nature of devotional service to Lord Krsna is proved. Thus also it is proved that Lord Krsna, who enjoys transcendental pastimes in Gokula is the original Supreme Personality of Godhead. 28 Devotional service to Lord Krsna is described in these words (Srimad Bhagavatam 1.2.5): 29 "O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Krsna and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self."* 30 In Srimad Bhagavatam an inquiry was made to determine what brings genuine satisfaction to the heart. In this way questions were asked about Lord Krsna and the following answer was given (Srimad Bhagavatam 11.2.6): 31 "The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self."* In this way the spiritual path that begins with making a great effort to offer the Lord the results of one's work and culminates in faith in devotional service is described. In this way devotional service is manifested. Hearing descriptions of the various incarnations of the Lord eventually brings one to the stage where one's thoughts are fixed in Lord Krsna, the original Supreme Personality of Godhead. This is described in the following words (Srimad Bhagavatam 2.8.3): 32 "Narrations concerning the Lord who possesses wonderful potencies, are certainly auspicious for living beings in all planets. O greatly fortunate Sukadeva Gosvami, please continue narrating Srimad Bhagavatam, so that I can place my mind upon the Supreme Soul, Lord Krsna, and, being completely freed from material qualities, thus relinquish this body."* 33 In this verse the word "hareh" means "of the various incarnations of the Lord". "Akhilatmani krsne" means "to Lord Krsna, who is the original Supreme Personality of Godhead, in whom all incarnations are present, and who is also the friend of Arjuna." This verse was spoken by Maharaja Pariksit.
Bhakti · Sanskrit §330 · English §326
Source[३३०] तथैव स्व-भक्तेर् अतिशयित्वं श्री-भगवान् अपि तद्-अनन्तरम् उवाच । तत्र च तादृशान् प्रति शुद्धां स्व-भक्तिं हन्त ते कथयिष्यामि [भ्प् ११.२९.८] इत्य् आदि-चतुर्भिर् उक्त्वाप्य् एतादृशान् प्रति च करुणया स्व-भजन- प्रवर्तनार्थम् अन्यद्-विचारितवान् चतुर्भिः । यतः प्रायशो लोकाः स्पर्धादि-पराः कथञ्चिद् अन्तर्मुखत्वेऽपि सर्वान्तर्यामि-रूप-त्वद्- भजन-मात्र-ज्ञानिन इत्य् आलोच्य कृपया तेषां स्पर्धादीन् झटिति दूरीकर्तुं स्वस्मिन्न् एवान्तर्-मुखी-कर्तुं च विष्टभ्याहम् इदं कृत्स्नम् एकांशेन स्थितो जगत् [गीता १०.४२] इत्य् आद्य्-उक्त-तद्-अन्तर्यामि-रूप-स्वांशस्य भजन-स्थाने स्व-भजनम् उपदिष्टवान् । यथा -- माम् एव सर्व-भूतेषु बहिर् अन्तर् अपावृतम् । ईक्षेतात्मनि चात्मानं यथा खम् अमलाशयः ॥ [भ्प् ११.२९.१२] टीका च - अन्तरङ्गां भक्तिम् आह माम् इति त्रिभिः । सर्व-भूतेष्व् आत्मनि चात्मानम् ईश्वर-स्थितं माम् एव ईक्षेत इत्य् एषा । (पगे १७६) कथम्भूतम् ईश्वरम् ? बहिर् अन्तः पूर्णम् इत्य् अर्थः । तत् कुतः ? अपावृतम् अनावरणम् । तद् अपि कुतः ? यथा खम् अनङ्गत्वाद् विभुत्वाच् चेत्य् अर्थः । अत्र माम् एवेति श्री-कृष्ण-रूपम् एवेक्षत, न तु केवलान्तर्यामि-रूपम् इत्य् अभिप्रायेणैवान्तरङ्गां भक्तिम् आहेति व्याख्यातम् ।
[330] tathaiva sva-bhakter atiśayitvaṃ śrī-bhagavān api tad-anantaram uvāca | tatra ca tādṛśān prati śuddhāṃ sva-bhaktiṃ hanta te kathayiṣyāmi [BhP 11.29.8] ity ādi-caturbhir uktvāpy etādṛśān prati ca karuṇayā sva-bhajana- pravartanārtham anyad-vicāritavān caturbhiḥ | yataḥ prāyaśo lokāḥ spardhādi-parāḥ kathañcid antarmukhatve'pi sarvāntaryāmi-rūpa-tvad- bhajana-mātra-jñānina ity ālocya kṛpayā teṣāṃ spardhādīn jhaṭiti dūrīkartuṃ svasminn evāntar-mukhī-kartuṃ ca viṣṭabhyāham idaṃ kṛtsnam ekāṃśena sthito jagat [Gītā 10.42] ity ādy-ukta-tad-antaryāmi-rūpa-svāṃśasya bhajana-sthāne sva-bhajanam upadiṣṭavān | yathā -- mām eva sarva-bhūteṣu bahir antar apāvṛtam | īkṣetātmani cātmānaṃ yathā kham amalāśayaḥ || [BhP 11.29.12] ṭīkā ca - antaraṅgāṃ bhaktim āha mām iti tribhiḥ | sarva-bhūteṣv ātmani cātmānam īśvara-sthitaṃ mām eva īkṣeta ity eṣā | (page 176) kathambhūtam īśvaram ? bahir antaḥ pūrṇam ity arthaḥ | tat kutaḥ ? apāvṛtam anāvaraṇam | tad api kutaḥ ? yathā kham anaṅgatvād vibhutvāc cety arthaḥ | atra mām eveti śrī-kṛṣṇa-rūpam evekṣata, na tu kevalāntaryāmi-rūpam ity abhiprāyeṇaivāntaraṅgāṃ bhaktim āheti vyākhyātam |
English translation
English witness · section(s) 326
Anuccheda 326
1 At the end of His conversation (in the eleventh canto of Srimad Bhagavatam), Lord Krsna in the previous chapter (chapter 28) described the results obtained by jnana, yoga, and bhakti. Nevertheless, Sri Uddhava, because he was a pure devotee, refused to accept even the slightest port of jnana and yoga. Uddhava said (Srimad Bhagavatam 11.29.1-2): 2 "My dear Lord Acyuta, I fear that the method of yoga described by You is very difficult for one who cannot control his mind. Therefore please explain to me in simple terms how someone can more easily execute it."*** 3 "O lotus-eyed- Lord, generally those yogis who try to steady the mind experience frustration because of their inability to perfect the state of trance. Thus they weary in their attempt to bring the mind under control."* 4 Here Uddhava explains that the goal of jnana and yoga is attained only with great difficulty. However, the goal of faithful devotional service is attained very easily. Therefore one should engage in devotional service. That is the meaning here. 5 Here Uddhava says, "The great souls reject jnana and yoga. Instead they engage in devotional service to You, O Krsna. They do not have a high regard for the results obtained by practicing jnana and yoga." Sri Uddhava continues his explanation in the next four verses (Srimad Bhagavatam11.29.3-6, which are discussed here in anucchedas 126-129). In the first of these verses (Srimad Bhagavatam 11.29.3) he says: 6 "Therefore, O lotus-eyed Lord of the universe, swanlike men happily take shelter of Your lotus feet, the source of all transcendental ecstasy. But those who take pride in their accomplishments in yoga and karma fail to take shelter of You and are defeated by Your illusory energy."*** 7 (In the previous verse, Srimad Bhagavatam 11.29.2) it is said that some become weary (visidanti) by practicing jnana and yoga. This verse (Srimad Bhagavatam 11.29.3) then declares: "Now (atha) therefore (atah) the swanlike men (hamsah) who are expert at distinguishing what is valuable and what has no value, happily (sukham) serve (srayeran) Your lotus feet (padambujam eva nu), which are flooded with all transcendental bliss." The unstated meaning of this verse is that they do this in order to directly see the Lord's lotus feet. 8 The verse continues, "However, they (ami) who are proud (maninah) and devoted to yoga and karma (yoga-karmabhih) are defeated (vihatah). They do not (na) engage in devotional service because they are proud (maninah)." The best spiritual path is the one that brings one to the Lord's mercy, which He liberally bestows on even the most fallen souls. The great effort that must be expended to pursue jnana and yoga are not the best path.
Bhakti · Sanskrit §331 · English §327
Source[३३१] ततश् च - इति सर्वाणि भूतानि मद्-भावेन महा-द्युते । सभाजयन् मन्यमानो ज्ञानं केवलम् आश्रितः ॥ ब्राह्मणे पुक्कसे स्तेने ब्रह्मण्येऽर्के स्फुलिङ्गके । अक्रूरे क्रूरके चैव सम-दृक् पण्डितो मतः ॥ [भ्प् ११.२९.१३-१४] केवलं ज्ञानम् अन्तर्यामि-दृष्टिम् आश्रितोऽपीति पूर्वोक्त-प्रकारेण सर्वाणि भूतानि मद्-भावेन तेषु मम श्री-कृष्ण-रूपस्य यो भावोऽस्तित्वं तद्- विशिष्टतया मन्यमानः सभाजयन् पण्डितो मतः । मद्-दृष्ट्या ब्राह्मणादिषु सम-दृक् समं माम् एव पश्यतीति ।
[331] tataś ca - iti sarvāṇi bhūtāni mad-bhāvena mahā-dyute | sabhājayan manyamāno jñānaṃ kevalam āśritaḥ || brāhmaṇe pukkase stene brahmaṇye'rke sphuliṅgake | akrūre krūrake caiva sama-dṛk paṇḍito mataḥ || [BhP 11.29.13-14] kevalaṃ jñānam antaryāmi-dṛṣṭim āśrito'pīti pūrvokta-prakāreṇa sarvāṇi bhūtāni mad-bhāvena teṣu mama śrī-kṛṣṇa-rūpasya yo bhāvo'stitvaṃ tad- viśiṣṭatayā manyamānaḥ sabhājayan paṇḍito mataḥ | mad-dṛṣṭyā brāhmaṇādiṣu sama-dṛk samaṃ mām eva paśyatīti |
English translation
English witness · section(s) 327
Anuccheda 327
1 A pure devotee does not attain the small result obtained by jnana and yoga. He attains a different, a very great result. Sri Uddhva explains (Srimad-Bhagavatam 11.29.4): 2 "My dear infallible Lord, it is not very astonishing that You intimately approach Your servants who have taken exclusive shelter of You. After all, during Your appearance as Lord Ramacandra, even while great demigods like Brahma were vying to place the effulgent tips of their helmets upon the cushion where Your lotus feet rested, You displayed special affection for monkeys such as Hanuman because they had taken exclusive shelter of You."*** 3 Here the words "asesa-bandho dasesv ananya-saranesu" mean "O friend who are unlimitedly kind to everyone, even the demons, and who give them various gifts, beginning with liberation". The verse continues "What is surprising about that (tavaitat kim citram)? You give Yourself (atma-satvam) to Your pure devotees (dasesu) who are averse to jnana, yoga, and karma (ananya-saranesu). This means that You become subordinate to them, submissive to them." That is the meaning here. 4 Lord Krsna Himself affirms (Srimad Bhagavatam 11.14.20): "My dear Uddhava, neither through astanga-yoga (the mystic yoga-system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptance of sannyasa can one satisfy Me as much as one can by developing unalloyed devotional service unto Me."* 5 In this verse it is seen that noble birth, noble qualities, and other like considerations are not relevant to participation in the Lord's confidential internal pastimes. Here the word "saha" (with) indicates friendship. "Mrgaih" means "with the animals that wander in Vrndavana forest", "svayam" means "like that", and "isvaranam" means "of the demigods headed bu Siva and Brahma". Here Uddhava says, "O Lord, the results obtained by practicing jnana, yoga, and karma cannot be very valuable, for You give them even to the demons. However, You are willing to become the friend, messenger, and charioteer for the Pandavas and Your other devotees. In this way You become submissive to Your devotees. You are under their control." In this way devotional service to Lord Krsna is described as the best of spiritual paths.
Bhakti · Sanskrit §332 · English §328
Source[३३२] ततश् च नरेष्व् अभीक्ष्णम् [भ्प् ११.२९.१५] इत्य् आदिना तादृश-स्वोपासना- विशेषस्य झटिति स्पर्धादि-क्सय-लक्षणं फलम् उक्त्वा विसृज्य [भ्प् ११.२९.१६] इत्यादिना तथा-दृष्ट-साधनं सर्व-नमस्कारम् उपदिश्य यावत् [भ्प् ११.२९.१७] इत्य् आदिना तादृशोपासनाया अवधिं च सर्वत्र स्वतः स्व- स्फूर्तिम् उक्त्वा सर्वं [भ्प् ११.२९.१८] इत्य् आदिना -- नव्यवद् धृदये यज् ज्ञो ब्रह्मैतद् ब्रह्म-वादिभिः । न मुह्यन्ति न शोचन्ति न हृष्यन्ति यतो गताः ॥ [भ्प् ४.३०.२०] इति प्रचेतसः प्रति श्री-भगवद्-वाक्ये तट्-टीकायां च तस्य भगवतः प्रतिपद-नव्य-स्फूर्तिर् एव ब्रह्मेतीति यद् उक्तं तद् एव तत् फलम् इत्य् उक्त्वा, यद् वा कथम् अन्यावतारस्य ब्रह्मता भवतीति गोपाल-तापनी- प्रसिद्ध-ब्रह्मेत्य्-अभिधान-नराकृति-पर-ब्रह्म-रूप-स्फूर्तिस् तत्- फलम् इत्य् उक्त्वा तेनैव तादृशोपासनां सर्वोर्ध्वम् अपि प्रशंसति - अयं हि सर्व-कल्पानां सध्रीचीनो मतो मम । मद्-भावः सर्व-भूतेषु मनो-वाक्-काय-वृत्तिभिः ॥ [भ्प् ११.२९.१९] सर्व-कल्पानां सर्वोपायानां सध्रीचीनः समीचीनः । मद्-भावो मम श्री-कृष्ण-रूपस्य भावना ।
[332] tataś ca nareṣv abhīkṣṇam [BhP 11.29.15] ity ādinā tādṛśa-svopāsanā- viśeṣasya jhaṭiti spardhādi-ksaya-lakṣaṇaṃ phalam uktvā visṛjya [BhP 11.29.16] ityādinā tathā-dṛṣṭa-sādhanaṃ sarva-namaskāram upadiśya yāvat [BhP 11.29.17] ity ādinā tādṛśopāsanāyā avadhiṃ ca sarvatra svataḥ sva- sphūrtim uktvā sarvaṃ [BhP 11.29.18] ity ādinā -- navyavad dhṛdaye yaj jño brahmaitad brahma-vādibhiḥ | na muhyanti na śocanti na hṛṣyanti yato gatāḥ || [BhP 4.30.20] iti pracetasaḥ prati śrī-bhagavad-vākye taṭ-ṭīkāyāṃ ca tasya bhagavataḥ pratipada-navya-sphūrtir eva brahmetīti yad uktaṃ tad eva tat phalam ity uktvā, yad vā katham anyāvatārasya brahmatā bhavatīti gopāla-tāpanī- prasiddha-brahmety-abhidhāna-narākṛti-para-brahma-rūpa-sphūrtis tat- phalam ity uktvā tenaiva tādṛśopāsanāṃ sarvordhvam api praśaṃsati - ayaṃ hi sarva-kalpānāṃ sadhrīcīno mato mama | mad-bhāvaḥ sarva-bhūteṣu mano-vāk-kāya-vṛttibhiḥ || [BhP 11.29.19] sarva-kalpānāṃ sarvopāyānāṃ sadhrīcīnaḥ samīcīnaḥ | mad-bhāvo mama śrī-kṛṣṇa-rūpasya bhāvanā |
English translation
English witness · section(s) 328
Anuccheda 328
1 In the next verse (Srimad Bhagavatam 11.29.5) Uddhava describes the result obtained by engaging in devotional service: "Who, then, could dare reject You, the very Soul, the most dear object of worship, and the Supreme Lord of all, You who give all possible perfections to the devotees to take shelter of You? Who could be so ungrateful, knowing the benefits You bestow? Who would reject You and accept something for the sake of material enjoyment, which simply leads to forgetfulness of You? And what lack is there for us who are engaged in the service of the dust of Your lotus feet?"*** 2 This verse says, "Who, knowing how handsome and glorious You are, and knowing the benefits You bestow, could abandon You?" Lord Kapiladeva describes the Lord's handsomeness in a passage beginning with these words (Srimad Bhagavatam 3.28.13): "The Supreme Personality of Godhead has a cheerful, lotuslike countenance, with ruddy eyes like the interior of a lotus and a swarthy body like the petals of a blue lotus."* 3 The attractiveness of the Supreme Personality of Godhead is also described in these words (Srimad Bhagavatam 3.28.34): "By following this course, the yogi gradually develops pure love for the Supreme Personality of Godhead, Hari. In the course of his progress in devotional service, the hairs on his body stand erect through excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love. Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish to a hook, withdraws from material activity."*** 4 Srimad Bhagavatam 11.29.5 (quoted in text 1) then asks, "O Supreme Lord, what learned and qualified person would reject You?" No such person would. That is the meaning. Any person who would reject the Supreme Lord is ungrateful. 5 O Lord, what are You like? The verse explains, "You are dear (dayitam) to all (akhila). You are millions of times more dear than life itself. You are the supreme controller (isvaram)." The word "nu" is used here in the sense of "conclusion". The verse then asks, "Who, in order to attain material wealth (aisvaryaya), or in order to attain liberation, which enables one to forget (vismrtaye) the world of repeated birth and death, would follow the paths of dharma or jnana and worship the demigods?" The answer is: No one. The words "kim va" imply, "We will attain all these benefits simply by engaging in devotional service". The word "va" here implies disrespect. 6 That all goals may be attained by devotional service is confirmed by the Supreme Personality of Godhead in these words (Srimad Bhagavatam 11.20.32): "Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions."***
Bhakti · Sanskrit §333 · English §329
Source[३३३] एतच् च श्री-कृष्ण-भजनस्यान्तर्यामि-भजनाद् अप्य् आधिक्यं श्री- गीतोपसंहारानुसारेणैवोक्तम् -- ईश्वरः सर्व-भूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया ॥ तम् एव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात् परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ इति ते ज्ञानम् आख्यातं गुह्याद् गुह्यतरं मया । विमृश्यैतद् अशेषेण यथेच्छसि तथा कुरु ॥ पगे १७७) सर्व-गुह्यतमं भूयः शृणु मे परमं वचः । इष्टोऽसि मे दृढम् इति ततो वक्ष्यामि ते हितम् ॥ मन्-मना भव मद्-भक्तो मद्-याजी मां नमस्कुरु । माम् एवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥ सर्व-धर्मान् परित्यज्य माम् एकं शरणं व्रज । अहं त्वा सर्व-पापेभ्यो मोक्षयिष्यामि मा शुचः ॥ [गीता १८.६१-६६] इति । अत्र च गुह्यं पूर्वाध्यायोक्तं ज्ञानम् । गुयतरम् अन्तर्यामि-ज्ञानम् । सर्व-गुह्यतमं तन्-मनस्त्वादि-लक्षणं तद्-एक-शरणत्व-लक्षणं च तद्-उपासनम् इति समानम् । एवं श्री-गीतास्व् एव नवमाध्यायेऽपि -- इदं तु ते गुह्यतमं प्रवक्ष्याम्य् अनसूयवे । ज्ञानं विज्ञान-सहितं यज् ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ [गीता ९.१] राज-विद्या राज-गुह्यम् [गीता ९.२] इत्य् आदिना वक्ष्यमानार्थं प्रशस्य श्री- कृष्ण-रूप-स्व-भजन-श्रद्धा-हीनान् निन्दंस् तच्-छ्रद्धावतः प्रशस्तवान् स्वयम् एव । यथा - अवजानन्ति मां मूढा मानुषीं तनुम् आश्रितम् । परं भावम् अजानन्तो मम भूत-महेश्वरम् ॥ मोघाशा मोघ-कर्माणो मोघ-ज्ञाना विचेतसः । राक्षसीम् आसुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥ महात्मानस् तु मां पार्थ दैवीं प्रकृतिम् आश्रिताः । भजन्त्य् अनन्य-मनसो ज्ञात्वा भूतादिम् अव्ययम् ॥ [गीता ९.११-१३] इति । माम् एव अनादरेण मानुषीं तनुम् आश्रितं जानन्तीत्य् अर्थः । तस्मात् सर्वान्तर्यामि-भजनाद् अप्य् उत्तमत्वेन तद्-अनन्तरं च सर्व-गुह्यतमम् इत्य् अत्र सर्व-ग्रहणात् सर्वत उत्तमत्वेन श्री-कृष्ण-भजने सिद्धे तद्- अवतारान्तर-भजनात् सुतराम् एवोत्तमता सिध्यति । अथ ताम् एव कैमुत्येनाप्य् आह -- यो यो मयि परे धर्मः कल्प्यते निष्फलाय चेत् । तद्-आयासो निरर्थः स्याद् भयादेर् इव सत्तम ॥ [भ्प् ११.२९.२१] मयि मद्-अर्पितत्वेन कृतो यो योउ धर्मो वेद-विहितः स स यदि निष्फलाय फलाभावाय कल्प्यते फल-कामनया नार्प्यत इत्य् अर्थः । तदा तत्र तत्रायासः श्रान्तिर् अनिरर्थः स्याद् व्यर्थो न भवति । निष्फलायेति विशेषणं फल-भोगादि-रूप-तद्-भक्त्य्-अन्तरायाभावेनानिरर्थतातिशय-तात्पर्यम् । तत्रानिरर्थत्वे कैमुत्येन श्री-कृष्ण-लक्षणस्य स्वस्यासाधारण- भजनीयता-व्यञ्जको दृष्टान्तो भयादेर् इवेति । यथा कंसादौ मत्- सम्बन्ध-मात्रेण भयादेर् अप्य् आयासो निरर्थो न भवति मोक्ष- सम्पादकत्वाद् इत्य् अर्थः ।
[333] etac ca śrī-kṛṣṇa-bhajanasyāntaryāmi-bhajanād apy ādhikyaṃ śrī- gītopasaṃhārānusāreṇaivoktam -- īśvaraḥ sarva-bhūtānāṃ hṛddeśe'rjuna tiṣṭhati | bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā || tam eva śaraṇaṃ gaccha sarvabhāvena bhārata | tatprasādāt parāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam || iti te jñānam ākhyātaṃ guhyād guhyataraṃ mayā | vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru || page 177) sarva-guhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ | iṣṭo'si me dṛḍham iti tato vakṣyāmi te hitam || man-manā bhava mad-bhakto mad-yājī māṃ namaskuru | mām evaiṣyasi satyaṃ te pratijāne priyo'si me || sarva-dharmān parityajya mām ekaṃ śaraṇaṃ vraja | ahaṃ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ || [Gītā 18.61-66] iti | atra ca guhyaṃ pūrvādhyāyoktaṃ jñānam | guyataram antaryāmi-jñānam | sarva-guhyatamaṃ tan-manastvādi-lakṣaṇaṃ tad-eka-śaraṇatva-lakṣaṇaṃ ca tad-upāsanam iti samānam | evaṃ śrī-gītāsv eva navamādhyāye'pi -- idaṃ tu te guhyatamaṃ pravakṣyāmy anasūyave | jñānaṃ vijñāna-sahitaṃ yaj jñātvā mokṣyase'śubhāt || [Gītā 9.1] rāja-vidyā rāja-guhyam [Gītā 9.2] ity ādinā vakṣyamānārthaṃ praśasya śrī- kṛṣṇa-rūpa-sva-bhajana-śraddhā-hīnān nindaṃs tac-chraddhāvataḥ praśastavān svayam eva | yathā - avajānanti māṃ mūḍhā mānuṣīṃ tanum āśritam | paraṃ bhāvam ajānanto mama bhūta-maheśvaram || moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ | rākṣasīm āsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ || mahātmānas tu māṃ pārtha daivīṃ prakṛtim āśritāḥ | bhajanty ananya-manaso jñātvā bhūtādim avyayam || [Gītā 9.11-13] iti | mām eva anādareṇa mānuṣīṃ tanum āśritaṃ jānantīty arthaḥ | tasmāt sarvāntaryāmi-bhajanād apy uttamatvena tad-anantaraṃ ca sarva-guhyatamam ity atra sarva-grahaṇāt sarvata uttamatvena śrī-kṛṣṇa-bhajane siddhe tad- avatārāntara-bhajanāt sutarām evottamatā sidhyati | atha tām eva kaimutyenāpy āha -- yo yo mayi pare dharmaḥ kalpyate niṣphalāya cet | tad-āyāso nirarthaḥ syād bhayāder iva sattama || [BhP 11.29.21] mayi mad-arpitatvena kṛto yo you dharmo veda-vihitaḥ sa sa yadi niṣphalāya phalābhāvāya kalpyate phala-kāmanayā nārpyata ity arthaḥ | tadā tatra tatrāyāsaḥ śrāntir anirarthaḥ syād vyartho na bhavati | niṣphalāyeti viśeṣaṇaṃ phala-bhogādi-rūpa-tad-bhakty-antarāyābhāvenānirarthatātiśaya-tātparyam | tatrānirarthatve kaimutyena śrī-kṛṣṇa-lakṣaṇasya svasyāsādhāraṇa- bhajanīyatā-vyañjako dṛṣṭānto bhayāder iveti | yathā kaṃsādau mat- sambandha-mātreṇa bhayāder apy āyāso nirartho na bhavati mokṣa- sampādakatvād ity arthaḥ |
English translation
English witness · section(s) 329
Anuccheda 329
1 Here the Supreme Personality of Godhead may raise the following objection: Why is it that the devotees renounce so many attainments, but they do not renounce Me? Did I do something to convince them to act in this way? Sri Uddhava gives the following reply (Srimad Bhagavatam 11.29.6): 2 "O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahma, for You appear in two features: externally as the acarya and internally as the Supersoul, to deliver the embodied living being by directing him how to come to You."* 3 The first part of this verse means, "O Lord (isa), even they who know everything (kavayah), who live as long as Lord Brahma, and who worship You during that entire time." The verse then continues, "These blissful saintly devotees remember (smarantah) how You helped them. Thus they consider that they are indebted (apacaitim) to You. They do not see (upayanti) any way to repay their debt, and therefore they never leave You." 4 What the Lord did to help them is then described in these words; "You appear in two features: externally as the acarya and internally as the Supersoul, to deliver the embodied living being by directing him how to come to You."*
Bhakti · Sanskrit §334 · English §330–332
Source[३३४] अथ श्रीमद्-उद्धववत् श्री-कृष्णैकानुगतानां साधनत्वे साध्यत्वे च स्वयं श्री-कृष्ण-रूप एव परमोपादेय इत्य् आह -- (पगे १७८) ज्ञाने कर्मणि योगे च वार्तायां दण्ड-धारणे यावान् अर्थो नृणां तात तावांस् तेऽहं चतुर्-विधः ॥ [भ्प् ११.२९.३३] ज्ञानादौ यावान् धर्मादि-लक्षणश् चतुर्विधोऽर्थस् तावान् सर्वोऽप्य् अहम् एव । तत्र ज्ञाने मोक्षः । कर्मणि धर्मः कामश् च । योगे नाना-विध- सिद्धि-लक्षणो लौकिको वार्तायां दण्ड-धारणे च नाना-विध-लौकिकश् चार्थ इति चतुर्विधत्वं ज्ञेयम् । ॥ ११.२९ ॥ श्री-भगवान् ॥ ३३०-३३४ ॥
[334] atha śrīmad-uddhavavat śrī-kṛṣṇaikānugatānāṃ sādhanatve sādhyatve ca svayaṃ śrī-kṛṣṇa-rūpa eva paramopādeya ity āha -- (page 178) jñāne karmaṇi yoge ca vārtāyāṃ daṇḍa-dhāraṇe yāvān artho nṛṇāṃ tāta tāvāṃs te'haṃ catur-vidhaḥ || [BhP 11.29.33] jñānādau yāvān dharmādi-lakṣaṇaś caturvidho'rthas tāvān sarvo'py aham eva | tatra jñāne mokṣaḥ | karmaṇi dharmaḥ kāmaś ca | yoge nānā-vidha- siddhi-lakṣaṇo laukiko vārtāyāṃ daṇḍa-dhāraṇe ca nānā-vidha-laukikaś cārtha iti caturvidhatvaṃ jñeyam | || 11.29 || śrī-bhagavān || 330-334 ||
English translation
English witness · section(s) 330–332
Anuccheda 330
1 Then, in the next four verses, the Supreme Personality of Godhead proceeded to explain the nature of pure devotional service unto Him. He said (Srimad Bhagavatam 11.29.8-11): "Yes, I shall describe to you the principles of devotion to Me, by executing which a mortal human being will conquer unconquerable death.*** "Always remembering Me, one should perform all his duties for Me without becoming impetuous. With mind and intelligence offered to Me, one should fix his mind in attraction to My devotional service.*** "One should take shelter of holy places where My saintly devotees reside, and one should be guided by the exemplary activities of My devotees, who appear among the demigods, demons and human beings.*** "Either alone or in public gatherings, with singing, dancing, and other exhibitions of royal opulence, one should arrange to celebrate those holy days, ceremonies, and festivals set aside specially for My worship."*** In these verses the Supreme Personality of Godhead mercifully describes the activities of devotional service. 2 Most people are engaged in a frantic competition to exploit the resources of material nature. The wise, however, are not like that. They are introspective. They worship the Supersoul present in the heart. Seeing the condition of the people in general, the Supreme Personality of Godhead endeavours to turn the people away from their material competition and place their attention on Him, the Supersoul in their hearts. In the following words He describes His Supersoul form (Bhagavad-gita 10.42): 3 "With a single fragment of Myself I pervade and support this entire universe."* In this verse and in the following one, the Lord teaches the worship of His partial expansion as the Supersoul. He says (Srimad Bhagavatam 11.29.12): 4 "With a pure heart one should see Me, the Supreme Soul within all beings and also within oneself, to be both unblemished by anything material and also present everywhere, both externally and internally, just like the omnipresent sky."* 5 Srila Sridhara Svami comments: "In these three verses (Srimad Bhagavatam 11.29.12-14), the Lord describes internal devotional service. He says, 'One should see Me, the Supreme Soul within all beings and also within oneself'." 6 What is the nature of the Supreme Lord? He explains in this verse, "I am within and without and I am perfect and complete". How is that? He again explains, "I am unblemished by anything material". How is that? Again He explains, "Because I am all-powerful, I am not touched by ether or the other material elements". That is the meaning. The words "mam eva ikseta" do not only mean that one should see the Supersoul. They also mean that one should see the form of Lord Sri Krsna. This is so because Srila Sridhara Svami has explained in his commentary, "In these verses the Lord describes internal devotional service." Anucchedas 331 and 332 1-2 The Supreme Personality of Godhead then continues (Srimad Bhagavatam 11.29.13-14): "O brilliant Uddhava, one who thus views all living entities with the idea that I am present within each of them, and who by taking shelter of this divine knowledge offers due respect to everyone, is considered actually wise. Such a man sees equally the brahmana and the outcaste, the thief and the charitable promoter of brahmanical culture, the sun and the tiny sparks of fire, the gentle and the cruel."*** 3 Here "kevalam jnanam" means "seeing the Supersoul". In this verse the Lord declares, "One who thus views all living entities with the idea that I am present, in My form of Sri Krsna, within each of them, is considered actually wise. Seeing Me, he sees equally the brahmana and everyone else." 4 The Supreme Lord then explains (Srimad Bhagavatam 11.29.15): "For him who constantly meditates upon My presence within all persons, the bad tendencies of rivalry, envy, and abusiveness, along with false ego, are very quickly destroyed."*** In this way by serving the Lord in devotional service one becomes free from rivalry and other faults. 5 Then the Supreme Lord explains (Srimad Bhagavatam 11.29.16): "Disregarding the ridicule of one's companions, one should give up the bodily conception and its accompanying embarrassment. One should offer obeisances before all, even the gods, outcastes, cows and asses, falling flat upon the ground like a rod."*** In this way one should offer respectful obeisances to everyone. 6 Then the Supreme Lord explains (Srimad Bhagavatam 11.29.17): "Until one has fully developed the ability to see Me within all living beings, one must continue to worship me by this process with the activities of his speech, mind and body."*** Thus one should continue this method of worship until one sees the Supreme Lord everywhere. 7 Then the Supreme Lord explains (Srimad Bhagavatam 11.29.18): "By such transcendental knowledge of the all-pervading Personality of Godhead, one is able to see the Absolute Truth everywhere. Freed thus from all doubts, one gives up fruitive activities."*** 8 It is also said (Srimad Bhagavatam 4.30.20): "Always engaging in the activities of devotional service, devotees feel ever-increasingly fresh and new in all their activities. The all-knower, the Supersoul within the heart of the devotee, makes everything increasingly fresh. This is known as the Brahman position by the advocates of the Absolute Truth. In such a liberated stage (brahma-bhuta), one is never bewildered. Nor does one lament or become unnecessarily jubilant. This is due to the brahma-bhuta situation."*** 9 Thus in this verse spoken by the Supreme Lord to the Pracetas, and in Srila Sridhara Svami's commentary on this verse as well, it is confirmed that devotional service to the Supreme Personality of Godhead is always new and fresh. Thus the result of devotional service is described. 10 In the Gopala-tapani Upanisad (2.34) it is asked: "Why is Lord Krsna the best form of the Supreme Lord?" In this way it is affirmed that the humanlike spiritual form of Lord Krsna is the best form of the Supreme Lord and therefore the worship of Him is the highest kind of worship. 11 This is confirmed by Lord Krsna Himself in the following words (Srimad Bhagavatam 11.29.19): "Indeed I consider this process: using one's mind, words, and bodily functions for realising Me within all living beings, to be the best possible method of spiritual enlightenment."*** 12 Here the word "sarva-kalpanam" means "of all spiritual processes", "sadhricinah" means "most appropriate", and "mad-bhavah" means "meditation on Sri Krsna". 13 Thus it is better to worship Lord Krsna than to worship the Supersoul. This is confirmed by Lord Krsna Himself in the final words of Sri Bhagavad-gita (18.61-66): 14 "The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated on a machine made of the material energy.* 15 "O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.* 16 "Thus I have explained to you knowledge still more confidential. Deliberate on this full, and then do what you wish to do.* 17 "Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.* 18 "Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.* 19 "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear."* 20 In the previous chapters of Bhagavad-gita were presented first confidential knowledge, then more confidential knowledge, which is the knowledge of the Supersoul, and then the most confidential knowledge, which is the knowledge of fixing the mind on Lord Krsna, taking shelter of Him alone, surrendering to Him along, and worshipping Him. Lord Krsna begins His description of the most confidential knowledge with these words (Sri Bhagavad-gita 9.1-2): 21 My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realisation, knowing which you shall be relieved of the miseries of material existence.* 22 "This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realisation, it is the perfection of religion. It is everlasting, and it is joyfully performed."* In the verses that follow this, Lord Krsna praises they who have faith in Him and criticises they who have no faith in worshipping Him in His original form as Lord Krsna. He says (Bhagavad gita 9.11-13): 23 "Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.* 24 "Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.* 25 "O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible."* 26 Bhagavad-gita 9.11 means, "Fools deride Me when I descend in the human form". In this way it is proved that to worship Lord Krsna is in every way better than to worship the all-pervading Supersoul, and the worship of Lord Krsna is the most confidential knowledge described in the Bhagavad-gita.
Bhakti · Sanskrit §335 · English §333–334
Source[३३५] पुनर् एवम् एव श्रीमद्-उद्धवोऽपि प्रार्थितवान् - नमोऽस्तु ते महा-योगिन् प्रपन्नम् अनुशाधि माम् यथा त्वच्-चरणाम्भोजे रतिः स्याद् अनपायिनी ॥ [भ्प् ११.२९.४०] टीका च - एवं यद्यपि त्वया बहु कृतं तथाप्य् एतावत् प्रार्थय इत्य् आह नमोऽस्त्व् इति । अनुशाधि अनुशिक्षय । अनुशासनीयत्वम् एवाह यथेति । मुक्ताव् अप्य् अनपायिनी इत्य् एषा । ॥ ११.२९ ॥ श्रीमान् उद्धवः ॥ ३३५ ॥
[335] punar evam eva śrīmad-uddhavo'pi prārthitavān - namo'stu te mahā-yogin prapannam anuśādhi mām yathā tvac-caraṇāmbhoje ratiḥ syād anapāyinī || [BhP 11.29.40] ṭīkā ca - evaṃ yadyapi tvayā bahu kṛtaṃ tathāpy etāvat prārthaya ity āha namo'stv iti | anuśādhi anuśikṣaya | anuśāsanīyatvam evāha yatheti | muktāv apy anapāyinī ity eṣā | || 11.29 || śrīmān uddhavaḥ || 335 ||
English translation
English witness · section(s) 333–334
Anuccheda 333
1 How important and exalted, then, must be the activities of devotional service. Lord Krsna Himself explains (Srimad Bhagavatam 11.29.21): "O Uddhava, greatest of saints, in a dangerous situation an ordinary person cries, becomes fearful and laments, although such useless emotions do not change the situation. But activities offered to Me without personal motivation, even if they are externally useless, amount to the actual process of religion."*** 2 Here the word "mayi" means "offered to Me", "yo yo dharmah" means "whatever activities are prescribed by the Vedas", "nisphalaya kalpyate" means "if they brings no result". These activities are offered without any desire to attain a result. That is the meaning. If they are offered in that way, however, these activities are not useless. The words "bring no result" here mean that they do not bring karmic results that will become an impediment to devotional service. That is the meaning. 3 If this is so for these activities, then how much more so must it be for direct devotional service to Lord Krsna, which is so rare? Here an example is given with the word "bhayadeh". Here the Lord says, "The fear and other emotions that Kamsa and other demons felt for Me were not in vain." This is so because these emotions brought liberation. That is the meaning.
Anuccheda 334
1 Pure devotees of Lord Krsna, who are like Sri Uddhava, find that Lord Krsna is both the goal and the means to attain the goal. Lord Krsna explains (Srimad Bhagavatam 11.29.33): 2 "Through analytic knowledge, ritualistic work, mystic yoga, mundane business and political rule, people seek to advance in religiosity, economic development, sense gratification and liberation. But because you are My devotee, whatever men can accomplish in these multifarious ways you will very easily find within Me."*** 3 Here Lord Krsna says, "All of the four goals of human life, goals that begin with material piety, You will very easily find within Me". Here the word "jnane" means "liberation", "karmani" means "pious deeds and sense gratification", "yoge" means "the various kinds of mystic perfections", "vartayam" means "mundane business", and "danda-dharane" means "in political rule". In this way the four goals of human life are understood. This verse was spoken by the Supreme Personality of Godhead.
Bhakti · Sanskrit §336 · English §335
Source[३३६] अतएवान्यत्राय् अभिप्रायाय - यथा त्वाम् अरविन्दाक्ष यादृशं वा यद्-आत्मकम् । ध्यायेन् मुमुक्षुर् एतन् मे ध्यानं त्वं वक्तुम् अर्हसि ॥ [भ्प् ११.१४.३१] टीका च - मुमुक्षुस् त्वां यथा ध्यायेत् तन् मे वकुत्म् अर्हसि जिज्ञासोः कथनाय मे । पुनर् एतत् त्वद्-दास्यम् एव पुरुषार्थः । न तु ध्यानेन कृत्यम् अस्तीति । तद् उक्तम् त्वयोपभुक्त-स्रग्-गन्ध [भ्प् ११.६.३१] इत्य्-आदि इत्य् एषा । ॥ ११.१४ ॥ श्रीमान् उद्धवः ॥ ३३६ ॥
[336] ataevānyatrāy abhiprāyāya - yathā tvām aravindākṣa yādṛśaṃ vā yad-ātmakam | dhyāyen mumukṣur etan me dhyānaṃ tvaṃ vaktum arhasi || [BhP 11.14.31] ṭīkā ca - mumukṣus tvāṃ yathā dhyāyet tan me vakutm arhasi jijñāsoḥ kathanāya me | punar etat tvad-dāsyam eva puruṣārthaḥ | na tu dhyānena kṛtyam astīti | tad uktam tvayopabhukta-srag-gandha [BhP 11.6.31] ity-ādi ity eṣā | || 11.14 || śrīmān uddhavaḥ || 336 ||
English translation
English witness · section(s) 335
Anuccheda 335
1 Sri Uddhava again offers prayers. He says (Srimad Bhagavatam 11.29.40): "Obeisances unto You, O greatest of yogis. Please instruct me, who am surrendered unto You, how may I have undeviating attachment to Your lotus feet."*** 2 Srila Sridhara Svami comments: "Here Sri Uddhava says, 'Although You have already helped me in many ways, still I make this request.' Then Uddhava says 'O Lord, please instruct me'. The word 'anapayini' here means even after liberation'." This verse was spoken by Sri Uddhava.
Bhakti · Sanskrit §337 · English §336
Source[३३७] तस्य सर्वावतारावतारिष्व् अप्रकटितं परम-शुभ-स्वभावत्वं च स्मृत्वाह -- अहो बकी यं स्तन-काल-कूटं जिघांसयापाययद् अप्य् असाध्वी । लेभे गतिं धात्र्य्-उचितां ततोऽन्यं कं वा दयालुं शरणं व्रजेम ॥ [भ्प् ३.२.२३] धात्र्या या उचिता गतिस् ताम् एव ॥ ॥ ३.२ ॥ स एव ॥ ३३७ ॥
[337] tasya sarvāvatārāvatāriṣv aprakaṭitaṃ parama-śubha-svabhāvatvaṃ ca smṛtvāha -- aho bakī yaṃ stana-kāla-kūṭaṃ jighāṃsayāpāyayad apy asādhvī | lebhe gatiṃ dhātry-ucitāṃ tato'nyaṃ kaṃ vā dayāluṃ śaraṇaṃ vrajema || [BhP 3.2.23] dhātryā yā ucitā gatis tām eva || || 3.2 || sa eva || 337 ||
English translation
English witness · section(s) 336
Anuccheda 336
1 In another passage Sri Uddhava asks the following question (Srimad Bhagavatam 11.14.31): "My dear lotus-eyed Krsna, by what process should one who desires liberation meditate upon You, of what specific nature should his meditation be, and upon which form should he meditate? Kindly explain to me this topic of meditation."*** 2 Srila Sridhara Svami comments: "Here Sri Uddhava asks, 'How should one who desires liberation meditate on You. Please tell this to me'. Uddhava continues, 'I am Your servant, and I wish to understand this. I need not engage in yoga meditation.' Sri Uddhava himself answered this question in these words (Srimad Bhagavatam 11.6.460): "Simply by decorating ourselves with the garlands, fragrant oils,, clothes and ornaments that You have already enjoyed, and by eating the remnants of Your meals, we, Your servants, will indeed conquer Your illusory energy."***