Prīti · Sanskrit §37 · English §32
Source[३७] अतएव - वाग् गद्गदा द्रवते यस्य चित्तं रुदत्य् अभीक्ष्णं हसति क्वचिच् च । विलज्ज उद्गायति नृत्यते च मद्-भक्ति-युक्तो भुवनं पुनाति ॥ [भ्प् ११.१४.२४] स्पष्टम् ।
[37] ataeva - vāg gadgadā dravate yasya cittaṃ rudaty abhīkṣṇaṃ hasati kvacic ca | vilajja udgāyati nṛtyate ca mad-bhakti-yukto bhuvanaṃ punāti || [BhP 11.14.24] spaṣṭam |
English translation
English witness · section(s) 32
Anuccheda 32
Similar verses are seen in many different places in the scriptures. That devotional service is the highest attainment is also confirmed in the following words from the Brhat-tantra, words quoted by srila Madhvacarya in his commentary:
yatha srir nitya-muktapi prapta-kamapi sarvada upaste nityaso visnum evam bhakto bhaved api
"Even though she is eternally liberated, and even though her every desire is at once fulfilled, Goddess Laksmi still worships Lord Visnu eternally. The devotees also act in that way."
In the Brahma-vaivarta Purana it is said:
na hraso na ca vrddhir va muktanam vidyate kvacit vidvat-pratyaksa-siddhatvat karanabhavato 'numa
"For the liberated souls there is not improvement and no diminution. Because their knowledge is perfect, they are free from cause and effect.
harer upasana catra sadaiva sukha-rupini na ca sadhana-bhuta sa siddhir evatra sa yatah
"In the spiritual world they have forms of bliss. There they worship Lord Hari eternally. They do not make gradual advancement in devotional service, for their devotion is always perfect."
In the Sauparna-sruti it is said:
"The liberated souls worship Lord Hari eternally. The goddess of liberation herself worships Lord Hari."
In his Bharata-tatparya commentary on Mahabharata, srila Madhvacarya quotes these words from another place in the sruti-sastra:
muktanam pai bhaktir hi paramananda-rupini
"The liberated souls also engage in devotional service. It brings them great bliss."
evam diksam cared yas tu puruso vita-kalmasah sa loke vartamano 'pi jivan-muktah pramodate
"A sinless person initiated by a bona-fide spiritual master becomes liberated. Even as he lives in the material world he is both liberated and happy.
uditakrtir anandah sarvatra sama-darsakah purnahanta-mayi saksad bhaktih syat prema-laksana
"He becomes bliss personified. He sees with equal vision. Retaining his individual identity, he serves the Lord with great love and devotion."
The equal vision mentioned here means that the devotees are equal in both loss and gain. In the Gautamiya Tantra the sages ask this question:
katham bhaktir bhavet premna jivan-muktasya narada jivan-mukta-sariranam cit-satta-nihsprha yatah virakteh karanam bhaktih sa tu muktes tu sadhanam
"Why would a soul liberated in this life serve the Supreme Lord with love and devotion? The souls already liberated in this life have already attained eternal liberated life. Therefore they have no material desires. Devotional service is only a means to attain an end, to attain renunciation, or to attain liberation."
To this question sri Narada gives the following answer:
bhadra-muktam bhavadbhis ca muktis turya parat para niraham yatra cit-satta turya sa muktir ucyate
"You are all perfectly liberated. Liberation is beyond the material world. It is higher than the highest. Spiritual existence where individual idently no longer exists is called liberation.
purnahanta-mayi bhaktis turyatita nigadyate krsna-dhamamayam brahma kvacit kutrapi bhasate
"However, individual identity continues to exist in devotional service, which is said to be above even liberation. The impersonal Brahman effulgence that is the goal of liberation is only the effulgence of Lord Krsna's limbs.
nirvijendriya-gam tat tu atma-stham kevalam sukham krsnas tu paripurnatma sarvatra sukha-rupakah bhakti-vrtti-krtabhyasat tat-ksanad gocari-krtah
"Spiritual bliss is perceived only by spiritual senses. Lord Krsna is the original form of the Supreme. He is always full of bliss. By regularly serving Him with devotion one can come to see Him directly."
Even the impersonalist philosophers accept the supreme position of the Lord's personal form. In the Nrsimha-tapani Upanisad (2.4) it is said:
yam vai sarve deva amananti mumuksavo brahma-vadinas ca
"The demigods, the brahmavadis, and the jnanis who long for liberation all bow down before the Supreme Personality of Godhead."
In his commentary on that verse sri sankaracarya says:
yatha mukta api lilaya vigraham krtva bhagavantam bhajante
"The liberated souls attain spiritual bodies, worship the Supreme Personality of Godhead and participate in His pastimes."
The word "brahma-vadinah" here means "liberated souls". This is supported by these words of Panini (Astadhyayi 7.2.7):
vada sthairye
That the impersonalist jnanis eventually become devotees is also confiremd by these words (Bhagavad-gita 7.17):
tesam jnani nitya-yukta eka-bhaktir visisyate
"Of these, the wise one who is in full knowledge in union with Me through pure devotional service is the best."
That the mercy of the Supreme Personality of Godhead is the highest attainemnt is confirmed by the following words of the Narada-pancaratra, Jitanta-stotra:
moksa-salokya-sarupyan prarthaye na dharadhara icchami hi maha-bhaga karunyam tava suvrata
"O Lord, O maintainer of the worlds, I do not pray for liberation, or to live on Your planet, or to have a from like Your form. I wish only for Your mercy."
That devotional service eclipses all other goals of life is confirmed by these words of sri Hayasirsa-pancaratra, sri Narayana-vyuha-stava:
na dharmam kamam artham va moksam va varadesvara prarthaye tava padabje dasyam evabhikamaye
"O Supreme Personality of Godhead, O giver of boons, I do not pray for piety, sense pleasure, or wealth. I wish only service to Your feet.
punah punar varan ditsur visnur muktim na yacitah bhaktir eva vrta yena prahladam tam namamy aham
"I offer my respectful obeisances to sri Prahlada. Even though Lord Visnu again and again offered boons to him, he never asked for liberation. The boons he chose were only devotional service.
yadrcchaya labdham api visnor dasarathes tu yah naicchan moksam vina dasyam tasmai hanumate namah
"I offer my respectful obeisances to sri Hanuman. Even though Lord Ramacandra offered him liberation, he would not accept it without devotional service."
In the Jitanta-stotra it is also said:
dharmartha-kama-moksesu neccha mama kadacana tvat-pada-pankajasyadho jivitam diyatam mama
"O Lord, never I will wish for material piety, sense pleasure, or money. Please give me only a place under Your lotus feet."
It is not surprising that love for the Supreme Lord eclipses all other goals of life. In srimad-Bhagavatam (5.18.12) it is said:
yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah
"All the demigods and their exalted qualities, such as religion, knowledge, and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva."
Devotional service brings the virtue of compassion. In srimad-Bhagavatam (9.21.12) King Rantideva says:
na kamaye 'ham gatim isvarat param astarddhi-yuktam apunar-bhavam va artim prapadye 'khila-deha-bhajam antah-sthito yena bhavanty aduhkhah
"I do not pray to the Supreme Personality of Godhead for the eight perfections of mystic yoga, nor for salvation from repeated birth and death. I want only to stay among all the living entities and suffer all distresses on their behalf, so that they may be freed from suffering."
The meaning of this verse is clear. Because he was a great hero of compassion (daya-vira), King Rantideva would not abandon the people in general. Neither did he consider who was worthy and who was not worthy to receive charity from him. In the same way, persons who are heroes of charity (dana-vira), persons who, because of their earnest love for the Supreme Personality of Godhead, have renounced even liberation, have nothing to fear. Such persons, persons like srila sukadeva Gosvami, persons who know the truth, persons who have faith that love for the Supreme Lord is the highest goal of life, are described in this verse. Such persons choose love for the Supreme Personality of Godhead over any kind of liberation. This verse was spoken by King Rantideva.
Prīti · Sanskrit §38 · English §33
Source[३८] तथा - निरपेक्षं मुनिं शान्तं निर्वैरं सम-दर्शनम् । अनुव्रजाम्य् अहं नित्यं पूयेयेत्य् अङ्घ्रि-रेणुभिः ॥ [भ्प् ११.१४.१६] निरपेक्षं निष्किञ्चन-भक्तम् । अतएव शान्तं क्षोभ-रहितम् अतएवान्यत्र निर्वैरं सम-दर्शनं च हेयोपादेय-भावना-रहितं मुनिं श्री- नारदादिम् अनुव्रजामि । यतस् तस्य तादृश-निष्कपट-भक्ति-मय-साधुत्व- दर्शनेन ममापि तत्र भक्ति-विशेषो जायते । कथं गोपनीय इत्य् आह पूयेयेति । मद्-भक्त्य्-अनिष्कृति-दोषात् पवित्रितः स्याम् इति भावेनेति भावः । ॥ ११.१४ ॥ श्री-भगवान् ॥ ३७-३८ ॥
[38] tathā - nirapekṣaṃ muniṃ śāntaṃ nirvairaṃ sama-darśanam | anuvrajāmy ahaṃ nityaṃ pūyeyety aṅghri-reṇubhiḥ || [BhP 11.14.16] nirapekṣaṃ niṣkiñcana-bhaktam | ataeva śāntaṃ kṣobha-rahitam ataevānyatra nirvairaṃ sama-darśanaṃ ca heyopādeya-bhāvanā-rahitaṃ muniṃ śrī- nāradādim anuvrajāmi | yatas tasya tādṛśa-niṣkapaṭa-bhakti-maya-sādhutva- darśanena mamāpi tatra bhakti-viśeṣo jāyate | kathaṃ gopanīya ity āha pūyeyeti | mad-bhakty-aniṣkṛti-doṣāt pavitritaḥ syām iti bhāveneti bhāvaḥ | || 11.14 || śrī-bhagavān || 37-38 ||
English translation
English witness · section(s) 33
Anuccheda 33
Love for the Supreme Personality of Godhead is ultimate result obtained by following the spiritual practices described in the Vedas. It is said in srimad-Bhagavatam (3.9.41):
purtena tapasa yajnair danair yoga-samadhina raddham nihsreyasam pumsam mat-pritis tattvavin-matam
"It is the opinion of expert transcendentalists that the ultimate goal of performing all traditional good works, penances, sacrifices, charities, mystic activities, trances, etc. is to invoke My satisfaction."
srila sridhara Svami comments:
"In this verse the Supreme Personality of Godhead says: `Nothing is more important than satisfying Me.' He says: `It is the opinion of expert transcendentalists (tattvavin-matam) that the ultimate goal (raddham nihsreyasam) of performing all traditional good works (beginning with purta) is to invoke My satisfaction (mat-pritih)'."
The meaning here is that persons who are not great transcendentalists, persons who do not know the real truth, think other results are more important than satisfying the Supreme Personality of Godhead. These persons think devotional service is only a tool that one uses to perform these other activities.
Prīti · Sanskrit §39 · English §34
Source[३९] अतएवाह - गुणैर् अलम् असङ्ख्येयैर् माहात्म्यं तस्य सूच्यते ॥ वासुदेवे भगवति यस्य नैसर्गिकी रतिः ॥ [भ्प् ७.४.३६] तस्य श्री-प्रह्लादस्य । ॥ १.४ ॥ श्री-शुकः ॥ ३९ ॥
[39] ataevāha - guṇair alam asaṅkhyeyair māhātmyaṃ tasya sūcyate || vāsudeve bhagavati yasya naisargikī ratiḥ || [BhP 7.4.36] tasya śrī-prahlādasya | || 1.4 || śrī-śukaḥ || 39 ||
English translation
English witness · section(s) 34
Anuccheda 34
What is the opinion of the advanced transcendentalists, the persons who know the real truth? The Supreme Personality of Godhead Himself explains (srimad-Bhagavatam 3.9.42):
aham atmatamanam dhatah presthah san preyasam api ato mayi ratim kuryad dehadir yat-krte priyah
"I am the Supersoul of every individual. I am the supreme director and the dearest. People are wrongly attached to the gross and subtle bodies, but they should be attached to Me only."
In this verse the Supreme Personality of Godhead says: I (aham) am the Supersoul (atma). I am like the sun, and the of individual souls (atmanam), are like the rays of My sunlight."
This is also described in these words of srimad-Bhagavatam (10.14.55):
krsnam enam avehi tvam atmanam akhilatmanam
"You should know Krsna as the original soul of all atmas (living entities)."
in srimad-Bhagavatam 3.9.42.the Supreme Personality of Godhead declares: "I am supremely pure. I am the dearest (prestha) of all dear things (preyasam). People are wrongly attached to the gross and subtle bodies (krte dehadibhir priyah), but they should be attached to Me only." These words mean: "They who have the fault of not understanding Me do not do everything for Me." This verse was spoken by sri Garbhodakasayi Visnu to the demigod Brahma.
Prīti · Sanskrit §40–41 · English §35
Source[४०] तस्मात् प्रीतेर् एवे पुरुषार्थ-श्रेष्ठत्वं सिद्धम् । यथाहुर् गद्येन - अथ ह वाव तव महिमामृत-रस-समुद्र-विप्रुषा सकृद् अवलीढया स्व- मनसि निष्यन्दमानानवरत-सुखेन विस्मारित-दृष्ट-श्रुत-विषय-सुख- लेशाभासाः परम-भागवता एकान्तिनो भगवति सर्व-भूत-प्रिय-सुहृदि (पगे २७) सर्वात्मनि नितरां निरन्तरं निर्वृत-मनसः कथम् उ ह वा एते मधुमथन पुनः स्वार्थ-कुशला ह्य् आत्म-प्रिय-सुहृदः साधवस् त्वच्- चरणाम्बुजानुसेवां विसृजन्ति न यत्र पुनर् अयं संसार-पर्यावर्तः [भ्प् ६.९.३९] इति । सकृद् अपि इति चित्तं ब्रह्म-सुख-स्पृष्टं नैवोत्तिष्ठेत कर्हिचित् [भ्प् ७.१५.३५] इति वदत्रापि सूचितम् । आत्मा त्वम् एव प्रियः सुहृच् च येषां ते । ॥ ६.९ ॥ देवाः श्री-पुरुषोत्तमम् ॥ ४० ॥ [४१] अतएवाह - तस्यैव हेतोः प्रयतेत कोविदो न लभ्यते यद् भ्रमताम् उपर्य् अधः । तल् लभ्यते दुःखवद् अन्यतः सुखं कालेन सर्वत्र गभीर-रंहसा ॥ न वै जनो जातु कथञ्चनाव्रजेन् मुकुन्द-सेव्य् अन्यवद् अङ्ग संसृतिम् । स्मरन् मुकुन्दाङ्घ्र्य्-उपगूहनं पुनर् विहातुम् इच्छेन् न रस-ग्रहो जनः ॥ [भ्प् १.५.१८-१९] स्पष्टम् । ॥ १.५ ॥ श्री-नारदः ॥ ४१ ॥
[40] tasmāt prīter eve puruṣārtha-śreṣṭhatvaṃ siddham | yathāhur gadyena - atha ha vāva tava mahimāmṛta-rasa-samudra-vipruṣā sakṛd avalīḍhayā sva- manasi niṣyandamānānavarata-sukhena vismārita-dṛṣṭa-śruta-viṣaya-sukha- leśābhāsāḥ parama-bhāgavatā ekāntino bhagavati sarva-bhūta-priya-suhṛdi (page 27) sarvātmani nitarāṃ nirantaraṃ nirvṛta-manasaḥ katham u ha vā ete madhumathana punaḥ svārtha-kuśalā hy ātma-priya-suhṛdaḥ sādhavas tvac- caraṇāmbujānusevāṃ visṛjanti na yatra punar ayaṃ saṃsāra-paryāvartaḥ [BhP 6.9.39] iti | sakṛd api iti cittaṃ brahma-sukha-spṛṣṭaṃ naivottiṣṭheta karhicit [BhP 7.15.35] iti vadatrāpi sūcitam | ātmā tvam eva priyaḥ suhṛc ca yeṣāṃ te | || 6.9 || devāḥ śrī-puruṣottamam || 40 || [41] ataevāha - tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ | tal labhyate duḥkhavad anyataḥ sukhaṃ kālena sarvatra gabhīra-raṃhasā || na vai jano jātu kathañcanāvrajen mukunda-sevy anyavad aṅga saṃsṛtim | smaran mukundāṅghry-upagūhanaṃ punar vihātum icchen na rasa-graho janaḥ || [BhP 1.5.18-19] spaṣṭam | || 1.5 || śrī-nāradaḥ || 41 ||
English translation
English witness · section(s) 35
Anuccheda 35
From this it may be understood that pure love (suddha- priti) for the Supreme Personality of Godhead is the best of all spiritual attainments. It is said in srimad-Bhagavatam (6.14.3- 5):
rajobhih sama-sankhyatah parthavair iha jantavah tesam ye kecanehante sreyo vai manujadayah
"In this material world there are as many living entities as atoms. Among these living entities, a very few are human beings, and among them few are interested in following religious principles.
prayo mumuksavas tesam kecanaiva dvijottama mumuksunam sahasresu kecin mucyeta sidhyati
"O best of the brahamnas, sukadeva Gosvami, out of many persons who follow religious principles, only a few desire liberation from the material world. among many thousands who desire liberation, one may actually achieve liberation, giving up material attachment to society, friendship, love, county, home, wife, and children. And among many thousands of such liberated persons, one who can understand the true meaning of liberation is very rare.
muktanam api siddhanam narayana-parayanah sudurlabhah prasantatma kotisv api maha-mune
"O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Narayana, or Krsna. Such devotees, who are fully peaceful, are very rare."
In these verses the word "sreyah" means persons who are interested in following religious principles so they will be happy in the next life, are better", and mucyeta" means "they beocme liberated even while living in the material world". If after they attain liberation, such souls do not commit offenses to the Supreme Personality of Godhead, they attain the highest, the final liberation. The liberated sousl who commit offenses to the Supreme Personality of Godhead are described in these words of srimad-Bhagavatam (10.2.32):
aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad-anghrayah
"O lotus-eyed one, those who think they are liberated in this life but who are without devotional service to You are of impure intelligence. Although they accept severe austerities and penances to rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet."
These persons were also described in these words of the scriptures quoted previously in Bhakti-sandarbha (110-120):
jivan-muktah prapadyante punah samsara-vasanam yady acintya-maha-saktau bhagavarty aparadhinah
"Even liberated souls will again take birth in the world of birth and death if they offend the Supreme Personality of Godhead, whose great powers are beyond all understanding."
nanuvrajati yo mohad vrajantam paramesvaram jnanagni-dagdha-karmapi sa bhaved brahma-raksasah
"Even if his past karma is burned to ashes by spiritual knowledge, a person who does not worship the Supreme Personality of Godhead when He arrives will take birth as a brahma-raksasa demon."
Among many millions of liberated souls, one exalted devotee of the Lord is rare. It is said in srimad-Bhagavatam (10.9.21):
nayam sukhapo bhagavan. . .
"The Supreme Personality of Godhead, who is known as the son of Yasoda and Nanda Maharaja, is never so completely known to the yogis and speculators. But He is easily available to His devotees."
It is also said in srimad-Bhagavatam (5.6.18):
muktim dadati karhicit sma na bhakti-yogam
"Those engaged in getting the Lord's favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him."
In srimad-Bhagavatam (10.14.5) it is said:
narayana-parayanah sudurlabhah
"O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a
Such devotees are pezceful (prasantatma) because they have full faith in the sri Supreme Personality of Godhead.
This is confirmed in srimad-Bhagavatam (11.19.36), where the Supreme Lord declares:
samo man-nisthata buddheh
"Faith in Me is peacefulness of the intelligence."
The verses quoted in the beginning of this anuccheda were spoken by King Pariksit to srila sukadeva Gosvami.
Prīti · Sanskrit §42 · English §36
Source[४२] तथा - भजन्त्य् अथ त्वाम् अत एव साधवो व्युदस्त-माया-गुण-विभ्रमोदयम् । भवत्-पदानुस्मरणाद् ऋते सतां निमित्तम् अन्यद् भगवन् न विद्महे ॥ [भ्प् ४.२०.२९] टीका च - यतस् त्वं दीन-वत्सलः अतएव साधवो निष्कामा । अथ ज्ञानान्तरम् अपि त्वां भजन्ति । कथम्भूतम् । माया-गुणानां विभ्रमो विलासः तस्योदयः कार्यं स निरस्तो यस्मिन् तम् । ते किमर्थं भजन्ति ? तत्राह - भवत्-पदानुस्मरणादिना अन्यत् तेषां फलं न विद्महे इत्य् एषा । ॥ ४.२० ॥ पृथुः श्री-विष्णुम् ॥ ४२ ॥
[42] tathā - bhajanty atha tvām ata eva sādhavo vyudasta-māyā-guṇa-vibhramodayam | bhavat-padānusmaraṇād ṛte satāṃ nimittam anyad bhagavan na vidmahe || [BhP 4.20.29] ṭīkā ca - yatas tvaṃ dīna-vatsalaḥ ataeva sādhavo niṣkāmā | atha jñānāntaram api tvāṃ bhajanti | kathambhūtam | māyā-guṇānāṃ vibhramo vilāsaḥ tasyodayaḥ kāryaṃ sa nirasto yasmin tam | te kimarthaṃ bhajanti ? tatrāha - bhavat-padānusmaraṇādinā anyat teṣāṃ phalaṃ na vidmahe ity eṣā | || 4.20 || pṛthuḥ śrī-viṣṇum || 42 ||
English translation
English witness · section(s) 36
Anuccheda 36
It is said in srimad-Bhagavatam (2.1.7):
prayena munayo rajan nivrtta vidhi-sedhatah nairgunya-stha ramante sma gunanukathane hareh
"O King Pariksit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord."
In these words the devotional service performed by the great souls is described. The position of the non-devotees is criticized in these words of srimad-Bhagavatam (2.3.24):
tad asma-saram hrdayam batedam
"Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes, and the hairs stand on end."
The devotees are also praised in these words of srimad- Bhagavatam (7.13.23):
tathapi brumahe prasnams tava rajan yatha-srutam sambhasaniyo hi bhavan atmanah suddhim icchata
"My dear king, although you know everything, you have posed some questions, which I shall try to answer according to what I have learned by hearing from authorities. I cannot remain silent in this regard, for a personality like you is just fit to be spoken to by one who desires self-purification."
In this verse the word "suddhim" means "the desire to attain pure dveotional service". This verse was spoken by Lord Dattatreya to sri Prahlada.
Prīti · Sanskrit §43 · English §37
Source[४३] तस्मात् तत्-तद्-भक्तानां तत्-प्रीति-मनोरथ एवोपादेयः । तद् अन्यस् तु सर्वोऽपि हेय इत्य् आह - सुखोपविष्टः पर्यङ्के राम-कृष्णोरु मानितः । लेभे मनोरथान् सर्वान् पथि यान् स चकार ह ॥ किम् अलभ्यं भगवति प्रसन्ने श्री-निकेतने । तथापि तत्-परा राजन् न हि वाञ्छन्ति किञ्चन ॥ [भ्प् १०.३९.१-२] सोऽक्रूरः । यान् किं मयाचरितं भद्रं किं तप्तं परमं तपः । किं वाथाप्य् अर्हते दत्तं यद् द्रक्ष्याम्य् अद्य केशवम् ॥ [भ्प् १०.३८.३] इत्य् आदि-भक्ति-वासना-मयान् । ननु मुक्त्य्-आदिकम् अपि कथं न प्रार्थितम् । तत्राह किम् अलभ्यम् इति । ॥ १०.३९ ॥ श्री-शुकः ॥ ४३ ॥
[43] tasmāt tat-tad-bhaktānāṃ tat-prīti-manoratha evopādeyaḥ | tad anyas tu sarvo'pi heya ity āha - sukhopaviṣṭaḥ paryaṅke rāma-kṛṣṇoru mānitaḥ | lebhe manorathān sarvān pathi yān sa cakāra ha || kim alabhyaṃ bhagavati prasanne śrī-niketane | tathāpi tat-parā rājan na hi vāñchanti kiñcana || [BhP 10.39.1-2] so'krūraḥ | yān kiṃ mayācaritaṃ bhadraṃ kiṃ taptaṃ paramaṃ tapaḥ | kiṃ vāthāpy arhate dattaṃ yad drakṣyāmy adya keśavam || [BhP 10.38.3] ity ādi-bhakti-vāsanā-mayān | nanu mukty-ādikam api kathaṃ na prārthitam | tatrāha kim alabhyam iti | || 10.39 || śrī-śukaḥ || 43 ||
English translation
English witness · section(s) 37
Anuccheda 37
The devotees are also praised in these words of srimad- Bhagavatam (11.14.24):
vag gadagada dravate yasya cittam rudaty abhiksnam hasati kvacic ca vilajja udgayati nrtyate ca mad-bhakti-yukto bhuvanam punati
"A devotee whose voice becomes choked, whose heart melts, who weeps again and again, who becomes embarrassed, and who sometimes laughs, sings, and dances, purifies the whole world."
The meaning of this verse is clear.
Prīti · Sanskrit §44 · English §38
Source[४४] यथैवाह - पुनश् च भूयाद् भगवत्य् अनन्ते रतिः प्रसङ्गश् च तद्-आश्रयेषु । महत्सु यां याम् उपयामि सृष्टिं मैत्र्य् अस्तु सर्वत्र नमो द्विजेभ्यः ॥ [भ्प् १.१९.१६] सृष्टिं जन्म, अन्यत्र तु सर्वत्र मैत्री अविष्मा दृष्टिर् अस्तु । ब्राह्मणेषु त्वादर-विशेषोऽस्त्व् इत्य् आह नम इति । ॥ १.१९ ॥ राजा ॥ ४४ ॥
[44] yathaivāha - punaś ca bhūyād bhagavaty anante ratiḥ prasaṅgaś ca tad-āśrayeṣu | mahatsu yāṃ yām upayāmi sṛṣṭiṃ maitry astu sarvatra namo dvijebhyaḥ || [BhP 1.19.16] sṛṣṭiṃ janma, anyatra tu sarvatra maitrī aviṣmā dṛṣṭir astu | brāhmaṇeṣu tvādara-viśeṣo'stv ity āha nama iti | || 1.19 || rājā || 44 ||
English translation
English witness · section(s) 38
Anuccheda 38
The Supreme Lord Himself praises the devotees in these words of srimad-Bhagavatam (11.14.16):
nirapeksam munim santam nirvairam sama-darsanam anuvrajamy aham nityam puyeyety anghri-renubhih
"I follow a devotee who is peaceful and desireless, who always thinks of Me, who sees everyone equally. and who thinks of no one as his enemy. I follow him so I may become purified by the dust of his feet."
In this verse the Supreme Lord saus: "I follow a pure devotee (muni), a devotee like sri Narada and others, a devotee who is peaceful (santam) and desireless (nirapeksam), who does not think some things should be accepted and others should be rejected (sama-darsanam). and who thinks of no one as his enemy (nirvairam)."
In this verse the Supreme Lord says: "I am devoted to the saintly persons who have sincere devotion to Me." Why does the Lord follow such devotees. The Lord says: "I follow them so I may become absolved (puyeya) of the debt I owe them for their devotion to Me". That is the meaning here. this verse was spoken by the Supreme Personality of Godhead.
Prīti · Sanskrit §45 · English §39
Source[४५] अतएवाह -- न वै मुकुन्दस्य पदारविन्दयो रजो-जुषस् तात भवादृशा जनाः । वाञ्छन्ति तद्-दास्यम् ऋते ऽर्थम् आत्मनो यदृच्छया लब्ध-मनः-समृद्धयः ॥ [भ्प् ४.९.३६] यदृच्छया अनायासेनैव लब्धा मनः समृद्धिर् येषां ते । स्वतो भक्ति- माहात्म्य-बलेन सर्व-पुरुषार्थ-प्रतीक्षित-कृपा-दृष्टि-लेशा अपीत्य् अर्थः । एतद्-अनुसारेण नैच्छन् मुक्ति-पतेर् मुक्तिं तेन तापम् उपेयिवान् [भ्प् ४.९.२९] इत्य् अत्र श्री-ध्रुवम् उद्दिश्य पूर्वोक्तेऽपि पद्ये मुक्ति-शब्देन दास्यम् एव वाच्यम् । तद् उक्तं - विष्णोर् अनुचरत्वं हि मोक्षम् आहुर् मनीषिणः [पद्मप् ६] इति । ॥ ४.९ ॥ श्री-मैत्रेयः ॥ ४५ ॥ (पगे २८)
[45] ataevāha -- na vai mukundasya padāravindayo rajo-juṣas tāta bhavādṛśā janāḥ | vāñchanti tad-dāsyam ṛte 'rtham ātmano yadṛcchayā labdha-manaḥ-samṛddhayaḥ || [BhP 4.9.36] yadṛcchayā anāyāsenaiva labdhā manaḥ samṛddhir yeṣāṃ te | svato bhakti- māhātmya-balena sarva-puruṣārtha-pratīkṣita-kṛpā-dṛṣṭi-leśā apīty arthaḥ | etad-anusāreṇa naicchan mukti-pater muktiṃ tena tāpam upeyivān [BhP 4.9.29] ity atra śrī-dhruvam uddiśya pūrvokte'pi padye mukti-śabdena dāsyam eva vācyam | tad uktaṃ - viṣṇor anucaratvaṃ hi mokṣam āhur manīṣiṇaḥ [PadmaP 6] iti | || 4.9 || śrī-maitreyaḥ || 45 || (page 28)
English translation
English witness · section(s) 39
Anuccheda 39
The devotees are again praised in these words of srimad- Bhagavatam (7.4.36):
gunair aham asankhyeyair mahatmyam tasya sucyate vasudeve bhagavati yasya naisargiki ratih
"Who could list the innumerable transcendental qualities of Prahlada Maharaja? He had unflinching faith in Vasudeva, Lord Krsna (the son of Vasudeva), and unalloyed devotion to Him. His attachment ot Lord Krsna was natural because of His previous devotional service. Although his good qualities cannot be enumerated, they prove that he was a great soul (mahatma)."
The word "tasya" (of him) in this verse refers to sri Prahlada. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §46–47 · English §40
Source[४६] एतद् एवान्य-निन्दा-शुद्ध-भक्तस् तवाभ्यां द्रढयति गद्य-पञ्चकेन -- यत् तद् भगवतानधिगतान्योपायेन याच्æआ-च्छलेनापहृत-स्व- शरीरावशेषित-लोक-त्रयो वरुण-पाशैश् च सम्प्रतिमुक्तो गिरि-दर्यां चापविद्ध इति होवाच । नूनं बतायं भगवान् अर्थेषु न निष्णातो यो ऽसाव् इन्द्रो यस्य सचिवो मन्त्राय वृत एकान्ततो बृहस्पतिस् तम् अतिहाय स्वयम् उपेन्द्रेणात्मानम् अयाचतात्मनश् चाशिषो नो एव तद्-दास्यम् अति-गम्भीर- वयसः कालस्य मन्वन्तर-परिवृत्तं कियल् लोक-त्रयम् इदम् । यस्यानुदास्यम् एवास्मत्-पितामहः किल वव्रे न तु स्व-पित्र्यं यद् उताकुतोभयं पदं दीयमानं भगवतः परम् इति भगवतोपरते खलु स्व-पितरि । तस्य महानुभावस्यानुपथम् अमृजित-कषायः को वास्मद्- विधः परिहीण-भगवद्-अनुग्रह उपजिगमिषतीति ॥ [भ्प् ५.२४.२३-२६] टीका च - तस्यैकान्त-भक्तिं स-प्रपञ्चम् आह इत्य् आदिका । यत् तद् अतिप्रसिद्धम् । इति एतद् उवाच श्री-बलिः । तम् उपेन्द्रं प्रति । अतिहाय पुरुषार्थत्वेनानभिलष्य । स्वयम् उपेन्द्रेणैव द्वार-भूतेन आत्मानं मां परम-क्षुद्रं प्रति परम-क्षुद्रं लोक-त्रयम् अयाचत । अनुदास्यं नय मां निज-भृत्य-पार्श्वम् [भ्प् ७.९.२४] इत्य् अनेन तद्-दास-दास्यम् । स्व- पित्र्यं त्रैलोक्य-राज्यम् । यद् उत अकुतो-भयं पदं मोक्षम् । तन् न तु वव्रे । कथं भगवतः परम् अन्यद् इदम् इति कृत्वा । तद्-अंशाभासस् तद्- अंश-मात्रात्मकत्वात् तयोः । कदैवं व्यवहृतम् इत्य् आशङ्क्याह भगवतेति । ॥ ५.२४ ॥ श्री-शुकः ॥ ४६ ॥ [४७] अतएवान्य-सुख-दुःख-नैरपेक्ष्येणैव शुद्धत्वं भक्तानाम् इति सिद्धम् । तद् उक्तं नारायण-पराः सर्वे [भ्प् ६.१७.२८] इत्य् आदि । श्री-भगवान् अपि तथाविधानुकम्प्यानां सर्वम् अन्यद् दूरीकरोति । यथोक्तं स्वयम् एव ब्रह्मन् यम् अनुगृह्णामि तद्-द्विषो विधुनोम्य् अहम् [भ्प् ८.२२.२४] इति । यथाह - त्रै-वर्गिकायास-विघातम् अस्मत्- पतिर् विधत्ते पुरुषस्य शक्र । ततो ऽनुमेयो भगवत्-प्रसादो यो दुर्लभो ऽकिञ्चन-गोचरो ऽन्यैः ॥ [भ्प् ६.११.२३] पुरुषस्य स्वात्यन्तिक-भक्तस्य यदि कथञ्चित् त्रैवर्गिकायास आपतति तदा स्वयम् एव तद्-विघातं विधत्त इत्य् अर्थः । अकिञ्चनस् तु गोचरो विषयो यस्येत्य् अनेन मोक्षआयास्यापि विघात-विधानं व्यञ्जितम् । अकिञ्चन- शब्दस्य शुद्ध-भक्त्य्-अर्थत्वं हि भक्ति-सन्दर्भे दर्शितम् । ॥ ६.११ ॥ श्रीमान् वृत्रः शत्रुम् ॥ ४७ ॥
[46] etad evānya-nindā-śuddha-bhaktas tavābhyāṃ draḍhayati gadya-pañcakena -- yat tad bhagavatānadhigatānyopāyena yācæā-cchalenāpahṛta-sva- śarīrāvaśeṣita-loka-trayo varuṇa-pāśaiś ca sampratimukto giri-daryāṃ cāpaviddha iti hovāca | nūnaṃ batāyaṃ bhagavān artheṣu na niṣṇāto yo 'sāv indro yasya sacivo mantrāya vṛta ekāntato bṛhaspatis tam atihāya svayam upendreṇātmānam ayācatātmanaś cāśiṣo no eva tad-dāsyam ati-gambhīra- vayasaḥ kālasya manvantara-parivṛttaṃ kiyal loka-trayam idam | yasyānudāsyam evāsmat-pitāmahaḥ kila vavre na tu sva-pitryaṃ yad utākutobhayaṃ padaṃ dīyamānaṃ bhagavataḥ param iti bhagavatoparate khalu sva-pitari | tasya mahānubhāvasyānupatham amṛjita-kaṣāyaḥ ko vāsmad- vidhaḥ parihīṇa-bhagavad-anugraha upajigamiṣatīti || [BhP 5.24.23-26] ṭīkā ca - tasyaikānta-bhaktiṃ sa-prapañcam āha ity ādikā | yat tad atiprasiddham | iti etad uvāca śrī-baliḥ | tam upendraṃ prati | atihāya puruṣārthatvenānabhilaṣya | svayam upendreṇaiva dvāra-bhūtena ātmānaṃ māṃ parama-kṣudraṃ prati parama-kṣudraṃ loka-trayam ayācata | anudāsyaṃ naya māṃ nija-bhṛtya-pārśvam [BhP 7.9.24] ity anena tad-dāsa-dāsyam | sva- pitryaṃ trailokya-rājyam | yad uta akuto-bhayaṃ padaṃ mokṣam | tan na tu vavre | kathaṃ bhagavataḥ param anyad idam iti kṛtvā | tad-aṃśābhāsas tad- aṃśa-mātrātmakatvāt tayoḥ | kadaivaṃ vyavahṛtam ity āśaṅkyāha bhagavateti | || 5.24 || śrī-śukaḥ || 46 || [47] ataevānya-sukha-duḥkha-nairapekṣyeṇaiva śuddhatvaṃ bhaktānām iti siddham | tad uktaṃ nārāyaṇa-parāḥ sarve [BhP 6.17.28] ity ādi | śrī-bhagavān api tathāvidhānukampyānāṃ sarvam anyad dūrīkaroti | yathoktaṃ svayam eva brahman yam anugṛhṇāmi tad-dviṣo vidhunomy aham [BhP 8.22.24] iti | yathāha - trai-vargikāyāsa-vighātam asmat- patir vidhatte puruṣasya śakra | tato 'numeyo bhagavat-prasādo yo durlabho 'kiñcana-gocaro 'nyaiḥ || [BhP 6.11.23] puruṣasya svātyantika-bhaktasya yadi kathañcit traivargikāyāsa āpatati tadā svayam eva tad-vighātaṃ vidhatta ity arthaḥ | akiñcanas tu gocaro viṣayo yasyety anena mokṣaāyāsyāpi vighāta-vidhānaṃ vyañjitam | akiñcana- śabdasya śuddha-bhakty-arthatvaṃ hi bhakti-sandarbhe darśitam | || 6.11 || śrīmān vṛtraḥ śatrum || 47 ||
English translation
English witness · section(s) 40
Anuccheda 40
All of this proves that pure love for the Supreme Personality of Godhead is the highest goal of life. This truth is also confirmed by this prose passage of srimad-Bhagavatam (6.9.39):
atha ha vava tava mahimamrta-rasa-samudra-viprusa sakrd avalidhaya sva-manasi nisyandamananavarata-sukhena vismarita-drsta-sruta-visaya-sukha-lesabhasah parama- bhagavata ekantino bhagavati sarva-bhuta-priya-suhrdi sarvatmani nitaram nirantaram nirvrta-manasah katham u ha va ete madhumanthana punah svartha-kusala hy atma-priya- suhrdah sadhavas tvac-caranambujanusevam visrjati na yatra punar ayam samsara-paryavartah
"Therefore, O killer of the Madhu demon, incessant transcendental bliss flows in the minds of those who have even once tasted but a drop of the nectar from the ocean of Your glories. Such exalted devotees forget the tiny reflection of so- called material happiness produced from the material senses of sight and sound. Free from all desires, such devotees are the real friends of all living entities. Offering their minds unto You, and enjoying transcendental bliss, they are expert in achieving the real goal of life. O Lord, You are the soul and dear friend of such devotees, who never need return to this material world. How could they give up engagement in Your devotional service?"
Liberation is described in these words of srimad-Bhagavatam (7.15.35):
cittam brahma-sukha-sprstam naivottistheta karhicit
"When one's consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic activities."
These words of srimad-Bhagavatam say: "O Lord, You are the dear friend of the individual soirit souls". The verse quoted in the beginning of this anuccheda was spoken by the demigods to the Supreme Personality of Godhead
Prīti · Sanskrit §48 · English §41
Source[४८] तद् एवं तादृशानाम् अपि यदि कदाचिद् अन्यत् प्रार्थनं दृश्यते तदा तत्-प्रीति- सेवोपयोगितयैव न तु स्वार्थत्वेन तद् इति मन्तव्यम् । यथा -- यक्ष्यति त्वां मखेन्द्रेण राजसूयेन पाण्डवः । पारमेष्ठ्य-कामो नृपतिस् तद् भवान् अनुमोदताम् ॥ [भ्प् १०.७०.४१] इति । परमेष्ठि-शब्देनात्र श्री-द्वारका-पतिर् उच्यते । यथा पृथुकोपाख्याने - तावच् छ्रीर् जगृहे हस्तं तत्-परा परमेष्ठिनः । [भ्प् १०.८१.१०] इति । ततः पारमेष्ट्य-शब्देन द्वारकिश्वर्यम् उच्यते । ततश् च पारमेष्ट्य- काम इति तत्-समानैश्वर्यं कामयमानः इत्य् अर्थः ।(पगे २९) तत्-कामना च द्वारकावद् इन्द्रप्रस्थेऽपि श्री-कृष्ण-निवासन-योग्य-सम्पत्ति-सिद्ध्य्- अर्थैव ज्ञेया नान्यार्था । तान् उद्दिश्यैव --- किं ते कामाः सुर-स्पार्हा मुकुन्द-मनसो द्विजाः । अधिजह्रुर् मुदं राज्ञः क्षुधितस्य यथेतरे ॥ [भ्प् १.१२.६] इत्य् आद्य्-उक्तेः । श्री-भगवत्-प्रसादत इहैव च तथैव तत्-प्राप्तिर् अपि तस्य दृश्यते -- सभायां मय-क् प्तायां क्वापि धर्म-सुतो ऽधिराट् । वृतो ऽनुगैर् बन्धुभिश् च कृष्णेनापि स्व-चक्षुषा ॥ आसीनः काञ्चने साक्षाद् आसने मघवान् इव । पारमेष्ठ्य-श्रिया जुष्टः स्तूयमानश् च वन्दिभिः ॥ [भ्प् १०.७५.३३-३४] इत्य् अत्र । अत्र स्व-चक्षुषेति विशेषणम् अपि तेषाम् अनन्य-कामत्वायोपजीव्यम् । यथा चक्षुष्मता जनेनानूजनागोचर-सम्पत्ति-विशेषश् चक्ष्ण्ड्र् अर्थम् एव काम्यते कदाचित् तन्-मुद्रणादौ तु स सर्वोऽपि वृथैव । तथा कृष्ण-नाथैर् अपीति भावः । तथोक्तं श्रीमत्-पाण्डवानुद्दिश्य श्री-परीक्षितं प्रति मुनिभिः न वा इत्य् आदौ येऽध्यासनं राज-किरीट-जुष्ट्ं सद्यो जहुर् भगवत्-पार्श्व-कामा [भ्प् १.१९.२०] इति । अतएव तद् भवान् अनुमोदिताम् इति नारद-वाक्यानुसारेण परमैकान्तिषु श्री-भगवान् अपि तद् अनुमोदते । अन्यत्र च तथैव स्वयम् आह यान् यान् कामयसे कामान् मय्य् अकामाय भामिनि । सन्ति ह्य् एकान्त-भक्तायास् तव कल्याणि नित्यदा ॥ [भ्प् १०.६०.५०] न विद्यते कामो यत्रेति विग्रहेन शुद्ध-प्रीतिमय-भक्ति-लक्षणोऽर्थः खल्व् अत्राकाम इत्य् उच्यते । अकामः सर्व-कामो वा [भ्प् २.३.१०] इत्य् आदौ भक्ति-मात्र-काम इव । तथोक्तं भक्ति-लक्षणं वदता श्री-प्रह्लादेन भृत्य-लक्षण-जिज्ञासुर् [भ्प् ७.१०.३] इत्य् आदौ । तस्माद् अकामाय प्रीति-सेवा- सम्पत्त्य्-अर्थं यान् यान् अर्थान् कामयसे हे देवि ते तव नित्य-लक्ष्मी-देवी- रूप-प्रेयसीत्वात् नित्यं सन्त्य् एवेति व्याख्येयम् । तत्रैकान्त-भक्ताया इति स्वार्थ-कामना-निषेधः । कामिनीति मद्-एक-कामिनीत्य् अर्थः । कल्याणीति तादृश-सेवा-सम्पत्तेर् अविघ्नत्वं दर्शयतीति ज्ञेयम् । ॥ १०.६० ॥ श्री-भगवान् रुक्मिणीम् ॥ ४८ ॥
[48] tad evaṃ tādṛśānām api yadi kadācid anyat prārthanaṃ dṛśyate tadā tat-prīti- sevopayogitayaiva na tu svārthatvena tad iti mantavyam | yathā -- yakṣyati tvāṃ makhendreṇa rājasūyena pāṇḍavaḥ | pārameṣṭhya-kāmo nṛpatis tad bhavān anumodatām || [BhP 10.70.41] iti | parameṣṭhi-śabdenātra śrī-dvārakā-patir ucyate | yathā pṛthukopākhyāne - tāvac chrīr jagṛhe hastaṃ tat-parā parameṣṭhinaḥ | [BhP 10.81.10] iti | tataḥ pārameṣṭya-śabdena dvārakiśvaryam ucyate | tataś ca pārameṣṭya- kāma iti tat-samānaiśvaryaṃ kāmayamānaḥ ity arthaḥ |(page 29) tat-kāmanā ca dvārakāvad indraprasthe'pi śrī-kṛṣṇa-nivāsana-yogya-sampatti-siddhy- arthaiva jñeyā nānyārthā | tān uddiśyaiva --- kiṃ te kāmāḥ sura-spārhā mukunda-manaso dvijāḥ | adhijahrur mudaṃ rājñaḥ kṣudhitasya yathetare || [BhP 1.12.6] ity ādy-ukteḥ | śrī-bhagavat-prasādata ihaiva ca tathaiva tat-prāptir api tasya dṛśyate -- sabhāyāṃ maya-k ptāyāṃ kvāpi dharma-suto 'dhirāṭ | vṛto 'nugair bandhubhiś ca kṛṣṇenāpi sva-cakṣuṣā || āsīnaḥ kāñcane sākṣād āsane maghavān iva | pārameṣṭhya-śriyā juṣṭaḥ stūyamānaś ca vandibhiḥ || [BhP 10.75.33-34] ity atra | atra sva-cakṣuṣeti viśeṣaṇam api teṣām ananya-kāmatvāyopajīvyam | yathā cakṣuṣmatā janenānūjanāgocara-sampatti-viśeṣaś cakṣṇḍr artham eva kāmyate kadācit tan-mudraṇādau tu sa sarvo'pi vṛthaiva | tathā kṛṣṇa-nāthair apīti bhāvaḥ | tathoktaṃ śrīmat-pāṇḍavānuddiśya śrī-parīkṣitaṃ prati munibhiḥ na vā ity ādau ye'dhyāsanaṃ rāja-kirīṭa-juṣṭṃ sadyo jahur bhagavat-pārśva-kāmā [BhP 1.19.20] iti | ataeva tad bhavān anumoditām iti nārada-vākyānusāreṇa paramaikāntiṣu śrī-bhagavān api tad anumodate | anyatra ca tathaiva svayam āha yān yān kāmayase kāmān mayy akāmāya bhāmini | santi hy ekānta-bhaktāyās tava kalyāṇi nityadā || [BhP 10.60.50] na vidyate kāmo yatreti vigrahena śuddha-prītimaya-bhakti-lakṣaṇo'rthaḥ khalv atrākāma ity ucyate | akāmaḥ sarva-kāmo vā [BhP 2.3.10] ity ādau bhakti-mātra-kāma iva | tathoktaṃ bhakti-lakṣaṇaṃ vadatā śrī-prahlādena bhṛtya-lakṣaṇa-jijñāsur [BhP 7.10.3] ity ādau | tasmād akāmāya prīti-sevā- sampatty-arthaṃ yān yān arthān kāmayase he devi te tava nitya-lakṣmī-devī- rūpa-preyasītvāt nityaṃ santy eveti vyākhyeyam | tatraikānta-bhaktāyā iti svārtha-kāmanā-niṣedhaḥ | kāminīti mad-eka-kāminīty arthaḥ | kalyāṇīti tādṛśa-sevā-sampatter avighnatvaṃ darśayatīti jñeyam | || 10.60 || śrī-bhagavān rukmiṇīm || 48 ||
English translation
English witness · section(s) 41
Anuccheda 41
Liberation is again described in these words of srimad- Bhagavatam (1.5.18-19):
tasyaiva hetoh prayateta kovindo na labhyate yad bhramatam upary adhah tal labhyate duhkhavad anyatah sukham kalena sarvatra gabhira-ramhasa
"Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end whoch is not obtainable ven by wandering from the topmost planet (Brahmaloka) to the lowest planet (Patala). As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in the course of time we obtain miseries even though we do not desire them."
na vai jano jatu kathancanavrajen mukunda-sevy anyavad anga samsrtim smaran mukundanghry-upaguhanam punar vihatum icchen na rasa-graho janah
"My dear Vyasa, even though a devotee of Lord Krsna sometimes falls down somehow or other, he certainly does not undergo material existence like others (fruitive workers, etc.) because a person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ecstasy again and again."
The meaning of these verses is clear. These verses were spoken by sri Narada.