Prīti · Sanskrit §62 · English §52
Source[६२] अथ तद् एव गुणातीतत्वादिकं दर्शयितुं पुनः प्रक्रिया । तत्र तस्यां भगवत्-सम्बन्धि-ज्ञान-रूपत्वेन तत्-सम्बन्धि-सुख-रूपत्वेन च गुणातीतत्वं श्री-भगवतैव दर्शितम् -- कैवल्यं सात्त्विकं ज्ञानं रजो वैकल्पिकं च यत् । प्राकृतं तामसं ज्ञानं मन्-निष्ठं निर्गुणं स्मृतम् ॥ [भ्प् ११.२५.२४] इति । सात्त्विकं सुखम् आत्मोत्थं विषयोत्थं तु राजसम् । तामसं मोह-दैन्योत्थं निर्गुणं मद्-अपाश्रयम् ॥ [भ्प् ११.२५.२९] इति च । एवम् एव च श्री-प्रह्लादस्य सर्वाध-धूनन-ब्रह्मानुभवानन्तरं परम-प्रेमोदयो दर्शितः । तथास्याः स्वाभाविकानिमित्त-तद्-भक्ति- रूपत्वेन च निर्गुणत्वं सिद्धम् अस्ति । मद्-गुण-श्रुति-मात्रेण [भ्प् ३.२९.११] इत्य् आदि श्री-कपिल-देव-वाक्येन । एतद्-अनन्तरं च सालोक्य इत्य्-आदि-पद्ये सर्वाभ्योऽपि मुक्तिभ्यः परमानन्द-रूपत्वं दर्शितम् । अन्येषु च तस्याः परम-पुरुषार्थता-निर्णय-वाक्येषु परितस् तद् एव व्यक्तम् । तत्र यथा वर्ण-विधानम् [भ्प् ५.१९.१८] इत्य् आदि-गद्ये तस्या अपवर्गत्व-निर्देशेन गुणातीतत्वं नियत्वं च दर्शितम् । मुक्तिं ददाति कर्हिचिद् इत्य् आदौ मुक्ति- दानम् अतिक्रम्यापि भगवत्-प्रसाद-विशेषमयत्वेन तत् त्रयम् । (पगे ३७) वरान् विभो [भ्प् ४.२०.२३] इत्य् आदि-द्वयेऽपि कथं वृणीते गुण-विक्रियात्मनाम् इत्य् अत्रागुण-विकारत्वं तत एव नित्यत्वम् । न कामये नाथ [भ्प् ४.२०.२४] इत्य् आदौ ततोऽप्य् आनन्दातिशयो दर्शितः । यस्यां वै श्रूयमानायाम् [भ्प् १.७.७] इत्य् आदौ परमार्थ-वस्तु-पर्तिपादक-श्री-भागवतस्य फलत्वेनापि तत् त्रयम् । तत्रैवात्मारामाणाम् अपि तत्-सुख-श्रवणेन ताद्-दार्ढ्यम् । मायातीत-वैकुण्ठादि-वैभव-गतानां तत्-पार्षदानां तच्-छ्रवणेन तु किम् उत । तथैव तुष्टे च तत्र [भ्प् ७.८.४२] इत्य् आदौ, किं तैर् गुण-व्यतिकराद् इह ये स्वसिद्धाः धर्मादयः इत्य् उक्त्वा गुणातीतत्वं, किम् अगुणेन च काङ्क्षितेन इत्य् उक्त्वा मोक्षाद् अपि परमानन्द-रूपत्वं दर्शितम् । प्रत्यानीता [भ्प् ७.८.४२] इत्य् अत्रान्यस्य काल-ग्रस्तत्वम् उक्त्वा मुक्तेस् तस्याश् चाकाक-ग्रस्तत्वेन साम्येऽपि तस्या आनन्दाधिक्यम् उक्तम् । एवं नात्यन्तिकं विगणयन्ति [भ्प् ३.१५.४८] इत्य् आदौ, मत्-सेवया प्रतीतं ते [भ्प् ९.४.६७] इत्य् आदौ, या निर्वृतिस् तनु-भृताम् [भ्प् ४.९.१०] इत्य् आदि श्री-ध्रुव-वाक्येऽपि योज्यम् । सर्वम् एतत् यस्याम् एव कवयः [भ्प् ५.६.१७] इत्य् आदि-गद्ये व्यक्तम् अस्ति । तत्रैव तया परया निर्वृत्या इत्य् अनेन साक्षाद् एव तस्या मोक्षाद् अपि परमत्वम् आनन्दैक-रूपत्वं च निगदेनैवोक्तम् अस्ति । किं बहुना परमानन्दैक-रूपस्य सर्वानन्द-कदम्बावलम्बस्य श्री-भगवतोऽप्य् आनन्द-चमत्कारिता तस्याः प्रीतेः श्रूयते । यथोक्तं -प्रीतः स्वयं प्रीतिम् अगाद् गायस्य [भ्प् ५.१५.१३] इति । अथा चाह- अहं भक्त-पराधीनो ह्य् अस्वतन्त्र इव द्विज साधुभिर् ग्रस्त-हृदयो भक्तैर् भक्त-जन-प्रियः यथा ह्य् अस्वतन्त्रो जीवः पराधीनो भवति तथैवाहं स्वतन्त्रोऽपि भक्त- पराधीन इत्य् अर्थः । तत्र हेतुः भक्त-ज्नेषु प्रियः तत्-प्रीति- लाभेनातिप्रीतिमान् ।
[62] atha tad eva guṇātītatvādikaṃ darśayituṃ punaḥ prakriyā | tatra tasyāṃ bhagavat-sambandhi-jñāna-rūpatvena tat-sambandhi-sukha-rūpatvena ca guṇātītatvaṃ śrī-bhagavataiva darśitam -- kaivalyaṃ sāttvikaṃ jñānaṃ rajo vaikalpikaṃ ca yat | prākṛtaṃ tāmasaṃ jñānaṃ man-niṣṭhaṃ nirguṇaṃ smṛtam || [BhP 11.25.24] iti | sāttvikaṃ sukham ātmotthaṃ viṣayotthaṃ tu rājasam | tāmasaṃ moha-dainyotthaṃ nirguṇaṃ mad-apāśrayam || [BhP 11.25.29] iti ca | evam eva ca śrī-prahlādasya sarvādha-dhūnana-brahmānubhavānantaraṃ parama-premodayo darśitaḥ | tathāsyāḥ svābhāvikānimitta-tad-bhakti- rūpatvena ca nirguṇatvaṃ siddham asti | mad-guṇa-śruti-mātreṇa [BhP 3.29.11] ity ādi śrī-kapila-deva-vākyena | etad-anantaraṃ ca sālokya ity-ādi-padye sarvābhyo'pi muktibhyaḥ paramānanda-rūpatvaṃ darśitam | anyeṣu ca tasyāḥ parama-puruṣārthatā-nirṇaya-vākyeṣu paritas tad eva vyaktam | tatra yathā varṇa-vidhānam [BhP 5.19.18] ity ādi-gadye tasyā apavargatva-nirdeśena guṇātītatvaṃ niyatvaṃ ca darśitam | muktiṃ dadāti karhicid ity ādau mukti- dānam atikramyāpi bhagavat-prasāda-viśeṣamayatvena tat trayam | (page 37) varān vibho [BhP 4.20.23] ity ādi-dvaye'pi kathaṃ vṛṇīte guṇa-vikriyātmanām ity atrāguṇa-vikāratvaṃ tata eva nityatvam | na kāmaye nātha [BhP 4.20.24] ity ādau tato'py ānandātiśayo darśitaḥ | yasyāṃ vai śrūyamānāyām [BhP 1.7.7] ity ādau paramārtha-vastu-partipādaka-śrī-bhāgavatasya phalatvenāpi tat trayam | tatraivātmārāmāṇām api tat-sukha-śravaṇena tād-dārḍhyam | māyātīta-vaikuṇṭhādi-vaibhava-gatānāṃ tat-pārṣadānāṃ tac-chravaṇena tu kim uta | tathaiva tuṣṭe ca tatra [BhP 7.8.42] ity ādau, kiṃ tair guṇa-vyatikarād iha ye svasiddhāḥ dharmādayaḥ ity uktvā guṇātītatvaṃ, kim aguṇena ca kāṅkṣitena ity uktvā mokṣād api paramānanda-rūpatvaṃ darśitam | pratyānītā [BhP 7.8.42] ity atrānyasya kāla-grastatvam uktvā muktes tasyāś cākāka-grastatvena sāmye'pi tasyā ānandādhikyam uktam | evaṃ nātyantikaṃ vigaṇayanti [BhP 3.15.48] ity ādau, mat-sevayā pratītaṃ te [BhP 9.4.67] ity ādau, yā nirvṛtis tanu-bhṛtām [BhP 4.9.10] ity ādi śrī-dhruva-vākye'pi yojyam | sarvam etat yasyām eva kavayaḥ [BhP 5.6.17] ity ādi-gadye vyaktam asti | tatraiva tayā parayā nirvṛtyā ity anena sākṣād eva tasyā mokṣād api paramatvam ānandaika-rūpatvaṃ ca nigadenaivoktam asti | kiṃ bahunā paramānandaika-rūpasya sarvānanda-kadambāvalambasya śrī-bhagavato'py ānanda-camatkāritā tasyāḥ prīteḥ śrūyate | yathoktaṃ -prītaḥ svayaṃ prītim agād gāyasya [BhP 5.15.13] iti | athā cāha- ahaṃ bhakta-parādhīno hy asvatantra iva dvija sādhubhir grasta-hṛdayo bhaktair bhakta-jana-priyaḥ yathā hy asvatantro jīvaḥ parādhīno bhavati tathaivāhaṃ svatantro'pi bhakta- parādhīna ity arthaḥ | tatra hetuḥ bhakta-jneṣu priyaḥ tat-prīti- lābhenātiprītimān |
English translation
English witness · section(s) 52
Anuccheda 52
The Yadavas and the Lord's queens also have close association with the Lord. This is seen in the scriptures, where Lord Krsna declarea:
ete hi yadavah sarve mad-gana eva bhamini
"O beautiful one, the Yadavas are all My dear associates."
In srimad-Bhagavatam (10.59.43) it is said:
reme ramabhir nija-kama-samplutah. . .
"Filled with desire, He enjoyed pastimes with His many queens."
In srimad-Bhagavatam (10.90.48) it is also said:
jasyati jana-nivasah. . .
"Lord sri Krsna is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of Devaki and Yasoda. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopis of Vrndavana. May He be all glorious and happy."
The meaning of these verses is clear. in some other pastimes a magical illusion is sometimes manifest. An example of this is given in the Kurma Purana, where it is said that an illusory Sita created by magic temporarily took the place of the real Sita. Magical illusions sometimes were manifested for the Pandavas and other associates of the Lord. An example of a magical illusion in relation to Arjuna is seen in these words of srimad-Bhagavatam (1.15.28-31):
evam cintayato jisnoh krsna-pada - saroruham sauhardenati-gadhena santasid vimala matih
"Thus being deeply absorbed in thinking of the instructions of the Lord, which were imparted in the great intimacy of friendship, and in thinking of His lotus feet, Arjuna's mind became pacified and free from all material contamination.
vasudevanghry-anudhyana- paribrmhita-ramhasa bhaktya nirmathitasesa- kasaya-dhisano 'rjunah
"Arjuna's constant remembrance of the lotus feet of Lord sri Krsna rapidly increased his devotion, and as a result all the trash in his mind subsided.
gitam bhagavata jnanam yat tat sangrama-murdhani kala-karma-tamo-ruddham punar adhyagamat prabhuh
"Because of the Lord's pastimes and activities and because of His absence, it appeared that Aejuna forgot the instruction left by the Personality of Godhead. But factually this was not the case, and again he became lord of his senses.
visoko brahma-sampattya sanchinna-dvaita-samsayah lina-prakrti-nairgunyad alingatvad asambhavah
"Because of his possessing spiritual assets, the doubts of duality were completely cut off. Thus he was freed from the three modes of material nature and placed in transcendence. There was no longer any chance of his becoming entangled in birth and death, for he was freed from material form."
Here the words "santa" means: "He became peaceful at heart. He was free of all suffering. It was as if Lord Krsna was again present before his eyes." "Vimala" means "His mind became free from all material contamination." This is all explained in the next verse (srimad- Bhagavatam 1.15.29). There the word "anudhyana" refers to the meditation described in the previous verse, and the word "kasayah" refers to the contamination also described in the previous verse. There the word "gitam" refers to these words the Lord spoke in Bhagavad-gita (18.65):
mam evaisyasi. . .
"Always think of Me and 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."
Arjuna's attainment of success is described in the next verse (srimad-Bhagavatam 1.15.31). There the word brahma-sampattya" means "because of having directlys een the Supreme Personality of Godhead, whose form is like that of a human being". There "sanchinna-dvaita-samsayah" means "because he had directly seen the Supreme Lord, his doubts of duality were completely cut off". Because he had attained the Supreme Lord's association, he did not take birth again at the time of his death. Here the words "lina- prakrti-nairgunyat" mean "because he was freed form the modes of material nature", and the words "alingatvad asambhavah" mean "because he no longer had a material body he did not take birth again". This happened because the Supreme Personality of Godhead was personally manifest before his eyes. That is the meaning.
King Pariksit said to Kali (srimad-Bhagavatam 1.17.6):
yas tvam krsne gate duram saha-gandiva-dhanvana
"You rogue, you dare beat an innocent cow because Lord Krsna and Arjuna, the carrier of the Gandiva bow, are out of sight? Since you are beating the innocent in a secluded place, you are considered a culprit and therefore deserve to be killed."
The great sages said (srimad-Bhagavatam 1.19.20):
ye 'dhyasanam raja-kirita-justam sadyo jahur bhagavat-parsva-kamah
"O chief of all the saintly kings of the Pandu dynasty who are strictly in the line of Lord sri Krsna! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to attain eternal association with the Personality of Godhead."
In these two verses is seen the great good fortune attained by the Pandavas and their associates. Vidura and some others of the Supreme Lord's personal associates were demigods who came to this world to help the Lord in His pastimes and who, after leaving this world returned to their homes in the upper material planets. For example, Vidura was the demigod Yamaraja. After leaving this world he returned to his home in Yamaloka. This statement does not contradict the information give in srimad- Bhagavatam and Mahabharata. srimad-Bhagavatam 1.15.28-31 quoted in this anuccheda was spoken by srilas Suta Gosvami.
Prīti · Sanskrit §63 · English §53
Source[६३] भगवद्-आनन्दः खलु द्विधा -- स्वरूपानन्दः स्वरूप-शक्त्य्-आनन्दश् च । अन्तिमश् च द्विधा - मानसानन्द ऐश्वर्यानन्दश् च । तत्रानेन तदीयेषु मानसानन्देषु भक्त्य्-आनन्दस्य साम्राज्यं दर्शितम् । स्वरूपानन्देषु ऐश्वर्यानन्देषु चाह पद्याभ्याम् - नाहम् आत्मानम् आशासे मद्-भक्तैः साधुभिर् विना । श्रियं चात्यन्तिकीं ब्रह्मन् येषां गतिर् अहं परा ॥ [भ्प् ९.४.६४] नाशासे न स्पृहयामि ॥ ॥ ९.४ । श्री-विष्णुर् दुर्वाससम् ॥ ६२-६३ ॥
[63] bhagavad-ānandaḥ khalu dvidhā -- svarūpānandaḥ svarūpa-śakty-ānandaś ca | antimaś ca dvidhā - mānasānanda aiśvaryānandaś ca | tatrānena tadīyeṣu mānasānandeṣu bhakty-ānandasya sāmrājyaṃ darśitam | svarūpānandeṣu aiśvaryānandeṣu cāha padyābhyām - nāham ātmānam āśāse mad-bhaktaiḥ sādhubhir vinā | śriyaṃ cātyantikīṃ brahman yeṣāṃ gatir ahaṃ parā || [BhP 9.4.64] nāśāse na spṛhayāmi || || 9.4 | śrī-viṣṇur durvāsasam || 62-63 ||
English translation
English witness · section(s) 53
Anuccheda 53
The final destination attained by King Pariksit is described in these words of srimad-Bhagavatam (1.18.16):
sa vai maha-bhagavatah pariksid yenapavargakhyam adabhra-buddhih jnanena vaiyasaki-sabditena bheje khagendra-dhvaja-pada-mulam
"O Suta Gosvami, please describe those topics of the Lord by which Maharaja Pariksit, whose intelligence was fixed on liberation, attained the lotus feet of the Lord, who is the shelter of Garuda, the king of birds. Those topics were vibrated by the son of Vyasa (srila sukadeva)."
His final destination is also described in these words of srimad-Bhagavatam (1.19.21):
sarve vayam tavad ihasmahe 'tha kalevaram yavad asau vihaya lokam param virajaskam visokam yasyaty ayam bhagavata-pradhanah
"We shall all wait here until the foremost devotee of the Lord, Maharaja Pariksit, returns to the supreme planet, which is completely free from all mundane contamination and all kinds of lamentation."
In this last verse the word "lokam" refers to a planet not like other planets. Because King Pariksit was very exalted it is said (in srimad-Bhagavatam 1.19.20) of him: bhagavat-parsva-kamah" (he desired to achieve eternal association with the Supreme Personality of Godhead). That is why in this verse it is said of him: "bhagavata-pradhanah" (he is the foremost devotee of the Lord). Although in the beginning the soul may aspire to attain the impersonal Brahman, after he has gradually made progress in spiritual life, he inevitavbly attains at the end the association of the Supreme Personality of Godhead. An example of this may be seen in the story of Ajamila. The two verses quoted in this anuccheda were spoken by a host of sages.
Prīti · Sanskrit §64 · English §54
Source[६४] तथैव भक्त-श्रेष्ठत्वेन श्रीमद्-उद्धवं लक्ष्यीकृत्याह - न तथा मे प्रियतम आत्म-योनिर् न शङ्करः । न च सङ्कर्षणो न श्रीर् नैवात्मा च यथा भवान् ॥ [भ्प् ११.१४.१५] यथा भक्तत्वातिशय-द्वारा भवान् मे प्रियतमः तथात्म-योनिर् ब्रह्मा पुत्रत्व-द्वारा न प्रियतमः । न च शङ्करो गुणावतारत्व-द्वारा, न च सङ्कर्षणो भ्रातृत्व-द्वारा । न च श्रीर् जायात्व-व्यवहार-द्वारा । न चात्मा परमानन्द-घन-स्वरूपता-द्वारेत्य् अर्थः । ॥ ११.१४ ॥ श्री-भगवान् ॥ ६४ ॥
[64] tathaiva bhakta-śreṣṭhatvena śrīmad-uddhavaṃ lakṣyīkṛtyāha - na tathā me priyatama ātma-yonir na śaṅkaraḥ | na ca saṅkarṣaṇo na śrīr naivātmā ca yathā bhavān || [BhP 11.14.15] yathā bhaktatvātiśaya-dvārā bhavān me priyatamaḥ tathātma-yonir brahmā putratva-dvārā na priyatamaḥ | na ca śaṅkaro guṇāvatāratva-dvārā, na ca saṅkarṣaṇo bhrātṛtva-dvārā | na ca śrīr jāyātva-vyavahāra-dvārā | na cātmā paramānanda-ghana-svarūpatā-dvārety arthaḥ | || 11.14 || śrī-bhagavān || 64 ||
English translation
English witness · section(s) 54
Anuccheda 54
Now, as the previous verses were analyzed, so also will be analyzed this verse (srimad-Bhagavatam 1.9.44):
sampadyamanan ajnaya bhismam brahmani niskale
"Knowing that Bhismadeva had merged into the unlimited eternity of the Supreme Absolute, all present there became silent like birds at the end of the day."
In this verse the word "niskale" refers to Lord Krsna, who is the humanlike form of the Supreme Brahman, and who is beyond the touch of maya. Here the word sampadyamanam" means "attained the association".
It is also said in srimad-Bhagavatam (7.7.37):
adhoksajalambam ihasubhatmanah saririnah samsrti-cakra-satanam tad-brahma-nirvana-sukham vidur budhas tato bhajadhvam hrdaye hrdisvaram
"The real problem of life is the repetition of birth and death, which is like a wheel rolling repeatedly up and down. This wheel, however, completely stops when one is in touch with the Supreme Personality of Godhead. In other words, by the transcendental bliss realized from constant engagement in devotional service, one is completely liberated from material existence. All learned men know this. Therefore, my dear friends, O sons of the asuras, immediately begin meditating upon and worshiping the Supersoul within everyone's heart."
Here the words "bhajadhvam hrdaye hrdi" mean Please worship the Lord who at this moment resides within your hearts".
This verse was spoken by sri Prahlada to the sons of the asuras.
Prīti · Sanskrit §65 · English §55
Source[६५] अथ श्रुतौ -- भक्तिर् एवैनं नयति, भक्तिर् एवैनं दर्शयति भक्ति-वशः पुरुषो भक्तिर् एव भूयसी इति श्रूयते । तस्माद् एवं विविच्यते । या चैवं भगवन्तं स्वानन्देन मदयति सा (पगे ३८) किं लक्षणा स्याद् इति । न तावत् साङ्ख्यानाम् इव प्राकृत-सत्त्व-मय-मायिकानन्द-रूपा । भगवतो मायानभिभाव्यत्व-श्रुतेः स्वतस्-तृप्तत्वाच् च । न च निर्विशेष-वादिनाम् इव भगवत्-स्वरूपानन्द-रूपा, अतिशयानुपपत्तेः । अतो नतरां जीवस्य स्वरूपानन्द-रूपा, अत्यन्त-क्षुद्रत्वात् तस्य । ततो -- ह्लादिनी सन्धिनी संवित् त्वय्य् एका सर्व-संश्रये । ह्लाद-ताप-करी मिश्रा त्वयि नो गुण-वर्जिते ॥ इति [विप् १.१२.६९] इति विष्णु-पुराणानुसारेण ह्लादिन्य्-आख्य-तदीय-स्वरूप-शक्त्य्-आनन्द-रूपर् वेत्य् अवशिष्यते । यया खलु भगवान् स्वरूपानन्दम् अनुभवति । यद् आनन्देनानन्द-विशेषी-भवति । ययैवं तं तम् आनन्दम् अन्यान् अप्य् अनुभावयतीति । अथ तस्या अपि भगवति सदैव वर्तमानतयातिशयानुपपत्तेस् त्व् एवं विवेचनीयम् । श्रुतार्थान्यथानुपपत्त्य्-अर्थापत्ति-प्रमाण-सिद्धत्वात् तस्या ह्लादिन्या एव कापि सर्वानन्दातिशायिनी वृत्तिर् नित्यं भक्त-वृन्देष्व् एव निक्षिप्यमाणा भगवत्-प्रीत्य्-आख्यया वर्तते । अतस् तद्-अनुभवेन श्री- भगवान् अपि श्रीमद्-भक्तेषु प्रीत्य्-अतिशयं भजत इति । अतएव तत्-सुखेन भक्त-भगवतोः परस्परम् आवेशम् आह - साधवो हृदयं मह्यं साधूनां हृदयं त्व् अहम् । मद्-अन्यत् ते न जानन्ति नाहं तेभ्यो मनाग् अपि ॥ [भ्प् ९.४.६८] मह्यं मम । हृदयेन स्वस्य सामानाधिकरण्ये बीजम् आह मद्-अन्यद् इति । अत्यन्तावशेनैकतापत्त्या ज्वलल्-लोहादाव् अग्नि-व्यपदेशवद् अत्राप्य् अभेद-निर्देश इत्य् अर्थः । ॥ ९.४ ॥ श्री-विष्णुर् दुर्वाससम् ॥ ६५ ॥
[65] atha śrutau -- bhaktir evainaṃ nayati, bhaktir evainaṃ darśayati bhakti-vaśaḥ puruṣo bhaktir eva bhūyasī iti śrūyate | tasmād evaṃ vivicyate | yā caivaṃ bhagavantaṃ svānandena madayati sā (page 38) kiṃ lakṣaṇā syād iti | na tāvat sāṅkhyānām iva prākṛta-sattva-maya-māyikānanda-rūpā | bhagavato māyānabhibhāvyatva-śruteḥ svatas-tṛptatvāc ca | na ca nirviśeṣa-vādinām iva bhagavat-svarūpānanda-rūpā, atiśayānupapatteḥ | ato natarāṃ jīvasya svarūpānanda-rūpā, atyanta-kṣudratvāt tasya | tato -- hlādinī sandhinī saṃvit tvayy ekā sarva-saṃśraye | hlāda-tāpa-karī miśrā tvayi no guṇa-varjite || iti [ViP 1.12.69] iti viṣṇu-purāṇānusāreṇa hlādiny-ākhya-tadīya-svarūpa-śakty-ānanda-rūpar vety avaśiṣyate | yayā khalu bhagavān svarūpānandam anubhavati | yad ānandenānanda-viśeṣī-bhavati | yayaivaṃ taṃ tam ānandam anyān apy anubhāvayatīti | atha tasyā api bhagavati sadaiva vartamānatayātiśayānupapattes tv evaṃ vivecanīyam | śrutārthānyathānupapatty-arthāpatti-pramāṇa-siddhatvāt tasyā hlādinyā eva kāpi sarvānandātiśāyinī vṛttir nityaṃ bhakta-vṛndeṣv eva nikṣipyamāṇā bhagavat-prīty-ākhyayā vartate | atas tad-anubhavena śrī- bhagavān api śrīmad-bhakteṣu prīty-atiśayaṃ bhajata iti | ataeva tat-sukhena bhakta-bhagavatoḥ parasparam āveśam āha - sādhavo hṛdayaṃ mahyaṃ sādhūnāṃ hṛdayaṃ tv aham | mad-anyat te na jānanti nāhaṃ tebhyo manāg api || [BhP 9.4.68] mahyaṃ mama | hṛdayena svasya sāmānādhikaraṇye bījam āha mad-anyad iti | atyantāvaśenaikatāpattyā jvalal-lohādāv agni-vyapadeśavad atrāpy abheda-nirdeśa ity arthaḥ | || 9.4 || śrī-viṣṇur durvāsasam || 65 ||
English translation
English witness · section(s) 55
Anuccheda 55
Here someone may say: "Lord Krsna manifests a limitless number of forms. Therefore when the verse quoted above explains that Bhismadeva attained Lord Krsna's association, this may refer to any one of Lord Krsna's forms."
This idea cannot be accepted, for it is contradicted by these words spoken by Bhismadeva Himself (srimad-Bhagavatam 1.9.33):
vijaya-sakhe ratir astu me 'navadya
"sri Krsna is the intimate friend of Arjuna. He has appeared on this earth in His transcendental body, which resembles the bluish color of the tamala tree. His body attracts everyone in the three planetary systems (upper, middle, and lower). May His glittering yellow dress and His lotus face, covered with paintings of sandalwood pulp, be the object of my attraction, and may I not desire fruitive results."
It may also be said that Maharaja Prthu and Maharaja Pariksit both also attained Lord Krsna as their final destination. It is said that Arci, Maharaja Prthu's wife, also attained the planet of the Supreme Lord, a planet very different from the impersonal liberation attained by meditating on the impersonal Brahman. Her liberation is described in these words of srimad-Bhagavatam (4.23.25-26):
aho iyam vadhur dhanya ya caivam bhu-bhujam patim sarvatmana patim bheje yajnesam srir vadhur iva
"All glories to Queen Arci! We can see that this queen of the great King Prthu, the emperor of all the kings of the world, has served her husband with mind, speech, and body exactly as the goddess of fortune serves the Supreme Personality of Godhead, Yajnesa, or Visnu.
saisa nunam vrajaty urdhvam anu vainyam patim sati pasyatasman atityarcir durvibhavyena karmana
"Just see how this chaste lady, Arci, by dint of her inconceivable pious activities, is still following her husband upward, as far as we can see."
In his commentary srila sridhara Svami explains:
trayo-vimse sa-bharyasya vane nitya-samadhitah vimanam adhiruhyatha vaikuntha-gatir iryate
"In the 32nd Chapter it is said that Maharaja Prthu, accompanied by his wife, went to the forest, became rapt in meditation (samadhi), entered a celestial airplane, and went to the spiritual world of Vaikuntha."
These last two verses were spoken by the demigoddesses amongst themselves.
Prīti · Sanskrit §66 · English §56
Source[६६] तेनैव परस्परं वशवर्तित्वम् आह- अजित जितः सम-मतिभिः; साधुभिर् भवान् जितात्मभिर् भवता । विजितास् ते ऽपि च भजताम्; अकामात्मनां य आत्मदो ऽति-करुणः ॥ [भ्प् ६.१६.३४] टीका च-हे अजित अन्यैर् अजितोऽपि भवान् साधुभिर् भक्तैर् जितः । स्वाधीन एव कृतः । यतो भवान् अतिकरुणः । तेऽपि च निष्कामा अपि भवता विजिताः । यो भवान् अकामात्मनाम् आत्मानम् एव ददाति इत्य् एषा । हरि-भक्ति-सुधोदये च प्रह्लादं प्रति श्री-मुख-वाक्यम् - स-भयं सम्भ्रमं वत्स मद्-गौरव-कृतं त्यज । नैष प्रियो मे भक्तेषु स्वाधीन-प्रणयी भव ॥ अपि मे पूर्ण-कामस्य नवं नवम् इदं प्रियम् । निःशङ्क-प्रणयाद् भक्तो यन् मां पश्यति भाषते ॥ सदा मुक्तोऽपि बद्धोऽस्मि भक्तेषु स्नेह-रज्जुभिः । अजितोऽपि जितोऽहन्तैर् अवश्योऽपि वशीकृतः ॥ त्यक्त-बन्धु-जन-स्नेहो मयि यं कुरुते रतिम् । एकस् तस्यास्मि स च मे न चान्योऽस्त्य् आवयोः सुहृत् ॥ तस्मात् साधु व्याख्यातम् भगवत्-प्रतीति-रूपा वृत्तिर् मायादिमयी न भवति । किं तर्हि स्वरूप-शक्त्य्-आनन्द-रूपा यदानन्द-पराधीनः श्री- भगवान् अपीति । यथा च श्रीमती गोपालोत्तर-तापनी श्रुतिः - विज्ञान-घन आनन्द-घनः सच्-चिद्-आनन्दैक-रसे भक्ति-योगे तिष्ठति [ग्तु २.७९] इति । ॥ ६.१६ ॥ चित्रकेतुः श्री-सङ्कर्षणम् ॥ ६६ ॥ (पगे ३९)
[66] tenaiva parasparaṃ vaśavartitvam āha- ajita jitaḥ sama-matibhiḥ; sādhubhir bhavān jitātmabhir bhavatā | vijitās te 'pi ca bhajatām; akāmātmanāṃ ya ātmado 'ti-karuṇaḥ || [BhP 6.16.34] ṭīkā ca-he ajita anyair ajito'pi bhavān sādhubhir bhaktair jitaḥ | svādhīna eva kṛtaḥ | yato bhavān atikaruṇaḥ | te'pi ca niṣkāmā api bhavatā vijitāḥ | yo bhavān akāmātmanām ātmānam eva dadāti ity eṣā | hari-bhakti-sudhodaye ca prahlādaṃ prati śrī-mukha-vākyam - sa-bhayaṃ sambhramaṃ vatsa mad-gaurava-kṛtaṃ tyaja | naiṣa priyo me bhakteṣu svādhīna-praṇayī bhava || api me pūrṇa-kāmasya navaṃ navam idaṃ priyam | niḥśaṅka-praṇayād bhakto yan māṃ paśyati bhāṣate || sadā mukto'pi baddho'smi bhakteṣu sneha-rajjubhiḥ | ajito'pi jito'hantair avaśyo'pi vaśīkṛtaḥ || tyakta-bandhu-jana-sneho mayi yaṃ kurute ratim | ekas tasyāsmi sa ca me na cānyo'sty āvayoḥ suhṛt || tasmāt sādhu vyākhyātam bhagavat-pratīti-rūpā vṛttir māyādimayī na bhavati | kiṃ tarhi svarūpa-śakty-ānanda-rūpā yadānanda-parādhīnaḥ śrī- bhagavān apīti | yathā ca śrīmatī gopālottara-tāpanī śrutiḥ - vijñāna-ghana ānanda-ghanaḥ sac-cid-ānandaika-rase bhakti-yoge tiṣṭhati [GTU 2.79] iti | || 6.16 || citraketuḥ śrī-saṅkarṣaṇam || 66 || (page 39)
English translation
English witness · section(s) 56
Anuccheda 56
After many events Bharata Maharaja at last became steady in devotion to the Lord. Without doubt he also attained the most auspicious destination. He is described in these words of srimad- Bhagavatam (5.9.3):
tatrapi. . .bhagavatah karma-bandha-vidhvamsana-sravana- samarana-guna-vivarana-caranaravinda-yugalam manasa vidadhat
"Due to his being specifically gifted with the Lord's mercy. Bharata Maharaja could remember the incidents of his past life. Although he recieved the body of a brahmana, he was still very much afraid of his relatives and friends who were not devotees. He was always very cautious of such association because he feared that he would again fall down. Consequently he manifested himself before the public eye as a madman - dull, blind, and deaf - so that others would not try to talk to him. In this way he saved himself from bad association. Within he was always thinking of the lotus feet of the Lord and chanting the Lord's glories, which save one from the bondage of fruitive reaction. In this way he saved himself from the onslaught of nondevotee associates."
The meaning of this passage is clear. It was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §67–68 · English §57
Source[६७] तद् एवं तस्याः स्वरूप-लक्षणम् उक्तम् । तटस्थ-लक्षणम् अप्य् आह -- स्मरन्तः स्मारयन्तश् च मिथो ऽघौघ-हरं हरिम् । भक्त्या सञ्जातया भक्त्या बिभ्रत्य् उत्पुलकां तनुम् ॥ [भ्प् ११.३.३१] स्पष्टम् । ॥ ११.३ ॥ श्री-प्रबुद्धो निमिम् ॥ ६७ ॥ [६८] तथा - कथं विना रोम-हर्षं द्रवता चेतसा विना । विनानन्दाश्रु-कलया शुध्येद् भक्त्या विनाशयः ॥ [भ्प् ११.१४.२३] टीका च - रोमहर्षादिकं विना कथं भक्तिर् गम्यते भक्त्या च विना कथम् आशयः शुद्धेद् इत्य् एषा । ॥ ११.१४ ॥ श्री-भगवान् ॥ ६८ ॥
[67] tad evaṃ tasyāḥ svarūpa-lakṣaṇam uktam | taṭastha-lakṣaṇam apy āha -- smarantaḥ smārayantaś ca mitho 'ghaugha-haraṃ harim | bhaktyā sañjātayā bhaktyā bibhraty utpulakāṃ tanum || [BhP 11.3.31] spaṣṭam | || 11.3 || śrī-prabuddho nimim || 67 || [68] tathā - kathaṃ vinā roma-harṣaṃ dravatā cetasā vinā | vinānandāśru-kalayā śudhyed bhaktyā vināśayaḥ || [BhP 11.14.23] ṭīkā ca - romaharṣādikaṃ vinā kathaṃ bhaktir gamyate bhaktyā ca vinā katham āśayaḥ śuddhed ity eṣā | || 11.14 || śrī-bhagavān || 68 ||
English translation
English witness · section(s) 57
Anuccheda 57
Speaking to Maharaja Rahugana, Maharaja Bharata himself described the glories of the Lord's devotees in these words of srimad-Bhagavatam (5.13.25):
evam hi nrpa bhagavad-asritasritanubhavah
"My dear king, anyone who takes shelter of the servant of the servant of the Lord is certainly glorified because he can without difficulty give up the bodily conception."
The meaning of this passage is clear. It was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §69 · English §58–60
Source[६९] तद् एवं प्रीतेर् लक्षणं चित्त-द्रवस् तस्य च श्री-रोमहर्षादिकम् । कथञ्चिज्-जातेऽपि चित्त-द्रवे रोमहर्षादिके वा न चेद् आशय-शुद्धिस् तदापि न भक्तेः सम्यग्-आविर्भाव इति ज्ञापितम् । आशय-शुद्धिर् नाम चान्य- तात्पर्य-परित्यागः प्रीति-तात्पर्यं च । अतएव अनिम्त्ता स्वाभाविकी [भ्प् ३.२५.२३] च इति तद्-विशेषणम् । यथाहाक्रूरम् उद्दिश्य- देहं-भृताम् इयान् अर्थो हित्वा दम्भं भियं शुचम् । सन्देशाद् यो हरेर् लिङ्ग- दर्शन-श्रवणादिभिः ॥ [भ्प् १०.३८.२७] टीका च-ननु किम् अर्थम् एवं व्यलुठत् । नास्ति प्रेम-संरम्भे फ्लोद्देश इत्य् आह देहंभृताम् इति । देह-भाजाम् एतावान् एव पुरुषार्थः । कंसस्य सन्देशम् आरभ्य हरेः लिङ्ग-दर्शन-श्रवणादिभिर् योऽयम् अक्रूरस्य वर्णितः इत्य् एषा । अत्र दम्भं शुचं भयं हित्वा योऽयं जात इति योजनिकया चैवं गम्यते । यथाक्रूरस्य तत्र दम्भो नासीत् । न मय्य् उपैष्यन्य् अरि-बुद्धिम् अच्युत [भ्प् १०.३८.१८] इत्य्-आदि-चिन्तनात् । तथान्तः-सुखान्तर-तात्पर्य-लक्षणो यदि दम्भो न स्यात्, यथा च कंस-प्रतापितो यो बन्धु-वर्गः, तत् प्रतापयितव्यश् च यः तस्य तस्य हेतोर् निज-कुल-रक्षावतीर्ण-श्री-कृष्ण- पुरतो व्यञ्जितः शोको भीश् च तादृशावेशे हेतुर् नासीत् । तद्-दर्शनाह्लाद [भ्प् १०.३८.२६] इत्य् आद्य्-उक्तेः । प्रेम-विभिन्न-धैर्यः ॥ १०.३८ ॥ श्री-शुकः ॥ ६९ ॥
[69] tad evaṃ prīter lakṣaṇaṃ citta-dravas tasya ca śrī-romaharṣādikam | kathañcij-jāte'pi citta-drave romaharṣādike vā na ced āśaya-śuddhis tadāpi na bhakteḥ samyag-āvirbhāva iti jñāpitam | āśaya-śuddhir nāma cānya- tātparya-parityāgaḥ prīti-tātparyaṃ ca | ataeva animttā svābhāvikī [BhP 3.25.23] ca iti tad-viśeṣaṇam | yathāhākrūram uddiśya- dehaṃ-bhṛtām iyān artho hitvā dambhaṃ bhiyaṃ śucam | sandeśād yo harer liṅga- darśana-śravaṇādibhiḥ || [BhP 10.38.27] ṭīkā ca-nanu kim artham evaṃ vyaluṭhat | nāsti prema-saṃrambhe phloddeśa ity āha dehaṃbhṛtām iti | deha-bhājām etāvān eva puruṣārthaḥ | kaṃsasya sandeśam ārabhya hareḥ liṅga-darśana-śravaṇādibhir yo'yam akrūrasya varṇitaḥ ity eṣā | atra dambhaṃ śucaṃ bhayaṃ hitvā yo'yaṃ jāta iti yojanikayā caivaṃ gamyate | yathākrūrasya tatra dambho nāsīt | na mayy upaiṣyany ari-buddhim acyuta [BhP 10.38.18] ity-ādi-cintanāt | tathāntaḥ-sukhāntara-tātparya-lakṣaṇo yadi dambho na syāt, yathā ca kaṃsa-pratāpito yo bandhu-vargaḥ, tat pratāpayitavyaś ca yaḥ tasya tasya hetor nija-kula-rakṣāvatīrṇa-śrī-kṛṣṇa- purato vyañjitaḥ śoko bhīś ca tādṛśāveśe hetur nāsīt | tad-darśanāhlāda [BhP 10.38.26] ity ādy-ukteḥ | prema-vibhinna-dhairyaḥ || 10.38 || śrī-śukaḥ || 69 ||
English translation
English witness · section(s) 58–60
Anuccheda 58
Maharaja Bharata is glorified in these words of srimad- Bhagavatam (5.14.44):
yo dustyajan. . .madhudvit-sevanurakta-manasam abhavo 'pi phalguh
"My dear king, the activities of Bharata Maharaja are wonderful. He gave up everything difficult for others to give up. He gave up his kingdom, his wife, and his family. His opulence was so great that even the demigods envied it, yet he gave it up. It was quite befitting a great personality like him to be a great devotee. He could renounce everything because he was so attracted to the beauty, opulence, reputation, knowledge, strength, and renunciation of the Supreme Personality of Godhead, Krsna. Krsna is so attractive that one can give up all desirable things for His sake. Indeed, even liberation is considered insignificant for those whose minds are attracted to the loving service of the Lord."
The meaning of this passage is clear. It was spoken by srila sukadeva Gosvami.
Anucchedas 59 and 60
In the Visnu Purana and some other scriptures it is said that Maharaja Bharata was a jnani (impersonalist). These passages describe events in a different kalpa. This must be so, for the great devotees are never indifferent to attaining love for the Supreme Lord. How, then, can they be, like the impersonalists, in opposition to that love? The great devotees desire material wealth only if it is helpful for attaining love and devotion to the Lord. That is the exalted nature of the devotees who love the Lord. If the Lord Himself offers wealth to them, then they may accept it. But it is love for the Lord that is their real happiness. If the Lord does not offer wealth to then, then they are not eager to attain it. It is said in srimad-Bhagavatam (10.81.20):
adhano 'yam dhanam prapya madyann uccair na mam smaret iti karuniko nunam dhanam me 'bhuri nadadat
"Yet the Lord was so kind to me that He did not give me even a farthing, knowing very well that I am a poverty- stricken man who, if I got some money, might become puffed up and mad after material opulence and forget Him."
It is also said in srimad-Bhagavatam (10.81.33):
nunam bataitan mama durbhagasya sasvad daridrasya samrddhi-hetuh maha-vibhuter avalokato 'nyo naivopapadyeta yaduttamasya
"From the beginning of my life I have been extremely poverty-stricken, so what could be the cause of such great and sudden opulence? I do not find any cause other than the all- merciful glance of my friend Lord Krsna, the chief of the Yadu dynasty."
Then it is said in srimad-Bhagavatam (10.81.34):
nanv abruvano disate samaksam. . .
"The Lord is self-sufficient, the husband of the goddess of fortune, and thus He is always full with six opulences. He can understand the mind of His devotee, and He sumptuously fulfills the devotee's desires. All these are acts of my friend, Lord Krsna. My beautiful dark friend Krsna is more liberal than the cloud which can fill up the great ocean with water.
Then it is said in srimad-Bhagavatam (10.81.35):
kincit karoty urv api yat sva-dattam. . .
"When the Lord receives a little thing in love and affection from His devotee, He considers it a great and valuable gift. The vivid example is myself. I simply offered Hima a morsel of chipped rice, and in exchange He has given me opulences greater than the opulence of the king of heaven.
Then it is said in srimad-Bhagavatam (10.81.36):
tasyaiva me sauhrda-sakhya-maitri- dasyam punar janmani janmani syat mahanubhavena gunalayena visajjatas tat-purusa-prasangah
"I pray to have the friendship of Lord Krsna and to engage in His service and to surrender fully unto Him in love and affection, life after life. I do not want any opulence. I only desire not to forget His service. I simply wish to be associated with His pure devotees. May my mind and activities always be engaged in His service."
In this verse the word "sauhrda" means friendship without any ulterior motive", "sakhya" means "friendship of enjoying pastimes together", maitri" means "affection", and dasyam" means service". The words in the first line of this verse are a dvandva-samasa. The word "mahanubhavena" refers to Lord Krsna. The conclusion is that a devotees uses his wealth to serve Lord Krsna. These verses were spoken by sridama Vipra.
Prīti · Sanskrit §70 · English §61
Source[७०] लौकिक-शुद्ध-प्रीति-निदर्शनेनापि स्वयं तथैव द्रढयति- मिथो भजन्ति ये सख्यः स्वार्थैकान्तोद्यमा हि ते । न तत्र सौहृदं धर्मः स्वार्थार्थं तद्द् हि नान्यथा ॥ भजन्त्य् अभजतो ये वै करुणाः पितरो यथा । धर्मो निरपवादो ऽत्र सौह्र्दं च सुमध्यमाः ॥ [भ्प् १०.३२.१७-१८] स्पष्टम् ।
[70] laukika-śuddha-prīti-nidarśanenāpi svayaṃ tathaiva draḍhayati- mitho bhajanti ye sakhyaḥ svārthaikāntodyamā hi te | na tatra sauhṛdaṃ dharmaḥ svārthārthaṃ tadd hi nānyathā || bhajanty abhajato ye vai karuṇāḥ pitaro yathā | dharmo nirapavādo 'tra sauhrdaṃ ca sumadhyamāḥ || [BhP 10.32.17-18] spaṣṭam |
English translation
English witness · section(s) 61
Anuccheda 61
In this way it is proved that love for the Supreme Personality of Godhead (bhagavat-priti) is the ultimate goal of life (parama-purusartha). sri Prahlada describes the nature of that love in these words of the Visnu Purana (1.20.19):
ya pritir avivekanam visayesv anapayini tvam anusmaratah sa me hrdayan napasrpatu
"Fools fall in love with material sense objects. As they always love senses obejcts, may I always love You. I always meditate on You. I pray that You will never leave my heart."
In some ways love for the Supreme Personality of Godhead is like love for material sense objects. Still, those two kinds of love are not the same. Later I will explain how they are similar. Although in some ways they are similar, in other ways they are different. The first (love for material sense objects is manifested from the Lord's maya potency. The second (love for the Supreme Personality of Godhead) is manifested from the Lord's internal spiritual potency. The word ppriti" (love) has two meanings. The first meaning is "happiness". In this sense "mut", pramoda", "harsa", "nanda", and other words are synonyms. The second meaning is "love". In this sense "bhava", harda", "sauhrda", and other words are synonyms. Happiness, or pleasure, is s epecific kind of sensation. When the object of sense perception is pleasurable, then one becomes a follower of the pleasure therein, and from that one yearns to attain that pleasure. By perceiving that sense object one comes to experience a specific kind of emotion, the emotion love. That is the difference bewteen pleasure and love. The opposites of pleasure and love are pain and hate. The pleasure attendant on love is percieved by the lover (asraya) but not by the beloved (visaya) who is not also a lover. In the same way the longings and sufferings that come from love are felt by the lover and not by the beloved. When love is thwarted hatred arises. In this way, as a result of his good and evil deeds, the conditioned soul experiences pleasures and sufferings. In this way the soul feels love and hatred, love and hatred that are directed to a person, to the object of love or hatred. Lovers act in a way to please the beloved, but persons who hate act in a way to attack or harm the object of their hate. Therefore it is said that the living entities act as they desire. According to their desire, they act. They act to attain their desire. Actions are of four kinds: 1. utpadya (for creation), 2. vikarya (for transformation), 3. samskarya (for improvement), and 4. prapya (for attainment). Here the verbal root pri", from which the noun "priti" (pleasure or love) comes, is intransitive. It is not transitive. As one may say "He creates a pot" (transitive), or "a pot is born" (intransitive), or "He causes the pot to take birth" (causitive), or as one may say, "He cooks rice" (transitive), or "the rice is plunged in water" (intransitive" or "He causes the rice to be plunged in water" (causative), and as the vers as (to be) and "dip" (to shine) are intransitive, so the ver "pri" (to feel pleasure, or to fall in love) is not transitive, but rather intransitive. It is not possible to consider it transitive. The verb "cint" (to think), and many other verbs like it, are also intransitive. Pleasure and love are spontaneously manifested. In that sense they are like knowledge of the Supreme Brahman, which is also spontaneously manifested, and unlike the knowledge of yajnas and other like rituals, knowledge that means learning a complex series of rules. The word "priti" may mean either "pleasure" or "love". In the words "ya pritir avivekanam" from the Visnu Purana, the latter meaning 9love) is clearly to be accepted. The former meaning (pleasure) should not be accepted here. When the former meaning is accepted, the words "ya pritih" mean "the pleasures found in material sense objects". When the second meaning is accepted, these words mean "falling in love with material sense objects". It is a forced and labored interpetation to say these words mean perceiving the material sense objects". The natural inrterpetation is that these words mean "as one may love his children or other kinsmen and friends, so may I love the Supreme Personality of Godhead". In that way the similarity of these two kinds of love is expressed. The first of these kinds of love (love for kin and friends) lies within the realm of the may.a potency and is explained in these words of Bhagavad-gita (13.6):
iccha dvesah sukham duhkham. . .
"Desire, hatred, happiness, and distress lie within the field of material activities."
In the conclusion of this book we will show how the second kind of love (love for the Supreme Personality of Godhead) lies within the realm of the Lord's internal, spiritual potency. In this way are gracefully explained the words "ya" (as the qualities of this) and sa (so the qualities of that) in this verse of Visnu Purana. The second of these words refers to devotion to the Supreme Personality of Godhead. Therefore this verse says: "As others love their parents and other superiors, may I love the Supreme Personality of Godhead". In the first verse (Visnu Purana 1.20.18), he specifically used the word "bhakti" (devotion) and in the second verse (Visnu Purana 1.20.19), he used the word priti" (love). By using two different words he avoided the rhetorical fault of repetition. Still, the words bhakti and priti have, in general, the same meaning. This is confirmed by the words the Supreme Lord employed when He gave His mercy. Then He said (Visnu Purana 1.20.20):
bhaktir mayi tavasty eva bhuyo 'py evam bhavisyati
"May you attain great devotion to Me."
In this way the use of the two words "bhakti" and "priti" is explained. Some texts give the reading "mapa sarpatu" instead of "napasarpatu". If this reading is accepted, then the passage should be interpreted: "O husband of Goddess Laksmi (mapa), may the love for material sense objects (pritih) flee (sarpatu) from my heart (hrdayat)." The noun "bhakti" is derived from the ver bhaj", and the noun "priti" is derived from the verb "pri". The affixes "ktin-pratyaya" and kta- pratyaya" are used here respectively. Therefore, when the noun "priti" is employed, it should be understood to be intransitive in the same way the verb "pri" is intransitive. Here love for material sense objects is given as an example. In the same way one loves material senses objects, the speaker prays that he may love and desire to attain the Supreme Personality of Godhead. In that way the word "priti" is used here. Still, the sweetness of the Supreme Personality of Godhead is very different from whatever sweetness may exist in material sense objects. That those two kinds of sweetness are very different is confirmed by these words of srimad-Bhagavatam (11.2.43):
bhaktir viraktir bhagavat-prabodhah
"By worshiping the Lord one gradually attains renunciation, knowledge of the Supreme Personality of Godhead, and devotion to Him."
Bhakti (devotion to the Lord) is glorified in these words of Bhagavad-gita (11.54):
bhaktya tv ananyaya sakya aham evam-vidho 'rjuna jnatum drastum ca tattvena pravestum ca parantapa
"My dear Arjuna, only by undivided devotional service can I be known as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the secrets of My understanding."
Bhakti is again glorified in these words of srimad- Bhagavatam (3.25.32):
devanam guna-linganam anusravika-karmanam sattva evaika-manaso vrttih svabhaviki tu ya animitta bhagavati bhaktih siddher gariyasi
"The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of the Vedic injunctions. As the senses are representatives of the dmeigods, so the mind is the representative of the Supreme Personality of Godhead. The mind's natural duty is to serve. When the service spirit is engaged in devotional service to the Supreme Personality of Godhead, without any motive, that is far better than salvation."
It is again glorified in these words of srimad-Bhagavatam (3.25.25):
sraddha ratir bhaktir anukramisyati
"In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed and his attraction becomes fixed. Then real devotion and devotional service begin."
Although rati (attraction) and bhakti (devotion) are but stages in the development of priti (love), the word [bhakti" employed in this verse is "prema-bhakti", or bhakti where the deepest priti (love) is present. In that way the word bhakti" is employed in this verse. The words of srimad-Bhagavatam 3.25.32 quoted above may be defined in the following ways. "Guna-linganam" means "with the qualities of the material modes", anusravika" means "following the sruti-sastra, the Puranas, anD other scriptures", "karma" means the actions of the persons thus described", devanam" means "of sri Visnu, Brahma, and siva", and "sattve" means "Lord Visnu, or the one amongst these demigods who helps the manifestation of the mode of goodness and who by His internal potency manifests the mode of pure goodness". That is the nature of Lord Visnu. In the Supreme Lord's limitless manifestations this nature is always present. That is the meaning. The word "eva" (indeed) means "it is not otherwise, either in this place or any other place". Eka-manasah" means "of a person whose attention is undivided", "vrttih" means "the inclination", "animitta" means "without the desire for results", "svabhaviki" means "spontaneous attraction to the Lord's handsomeness, not an artificial attempt by force", and "bhagavati bhaktih" means "love for the Supreme Personality of Godhead". That is the meaning. In this weay it is seen that loving devotional service is spontaneous and natural (svabhaviki). Therefore the primary meaning of the word "vrttih" here is "the inclination to love (priti) the Lord". "Siddher gariyasi" means "that love is far better than salvation." That truth is confirmed by the following words of srimad-Bhagavatam (3.29.13):
salokya-sarsti. . .
"A pure devotee does not accept any kind of liberation - salokya, sarsti, samipya, sarupya, or ekatva - even though they are offered by the Supreme Personality of Godhead."
The word "siddheh" here means "impersonal knowledge. In this way love for the Lord completely eclipses the liberation attained by impersonal knowledge. Because it is much better than mere liberation, the inclination (vrttih) to love the Lord is beyond the modes of material nature. It is filled with intense spireitual bliss. The Lord very mercifully places it in the devotee's heart. In this way the nature of the inclination to love the Lord is revealed. The previously quoted verse from srimad-Bhagavatam (3.29.13) was spoken by Lord Kapiladeva.
Prīti · Sanskrit §71 · English §62
Source[७१] ततोऽपि स्व-प्रीतेर् वैशिष्ट्यम् आह- नाहं तु सख्यो भजतो ऽपि जन्तून् भजाम्य् अमीषाम् अनुवृत्तिवृत्तये । यथाधनो लब्ध-धने विनष्टे तच् चिन्तयान्यन् निभृतो न वेद ॥ [भ्प् १०.३२.२०] भजन्त्य् अभजत इत्य् अत्र न करुणादीनां दयनीयादि-कर्तृक- प्रीत्यास्वाकापेक्षा । तथा दयनीयादीनां करुणादि-विषया या प्रीतिः सा करुणादि-भजन-जीवना स्याद् इत्य् आयाति । अत्र तु श्री-कृष्णस्य स्व-भक्तेषु स्व-प्रेमातिशयोदये प्रयत्नः । तद्-उदये च सति तद्-आस्वादाद् भक्त- विषयक-प्रेम-चमत्कारोऽतिशयेन स्याद् इति तद्-भक्तानां च तत्- कृतौदासीन्येऽपि प्रेम्नोर् एव वृद्धिः स्याद् इति वैशिष्ट्यम् आगतम् । ॥ १०.३२ ॥ श्री-भगवान् व्रज-देवीः ॥ ७०-७१ ॥ (पगे ४०)
[71] tato'pi sva-prīter vaiśiṣṭyam āha- nāhaṃ tu sakhyo bhajato 'pi jantūn bhajāmy amīṣām anuvṛttivṛttaye | yathādhano labdha-dhane vinaṣṭe tac cintayānyan nibhṛto na veda || [BhP 10.32.20] bhajanty abhajata ity atra na karuṇādīnāṃ dayanīyādi-kartṛka- prītyāsvākāpekṣā | tathā dayanīyādīnāṃ karuṇādi-viṣayā yā prītiḥ sā karuṇādi-bhajana-jīvanā syād ity āyāti | atra tu śrī-kṛṣṇasya sva-bhakteṣu sva-premātiśayodaye prayatnaḥ | tad-udaye ca sati tad-āsvādād bhakta- viṣayaka-prema-camatkāro'tiśayena syād iti tad-bhaktānāṃ ca tat- kṛtaudāsīnye'pi premnor eva vṛddhiḥ syād iti vaiśiṣṭyam āgatam | || 10.32 || śrī-bhagavān vraja-devīḥ || 70-71 || (page 40)
English translation
English witness · section(s) 62
Anuccheda 62
Here we will again attempt to show that love for the Supreme Lord is beyond the modes of material nature. Knowledge of the Supreme Personality of Godhead and the happiness that comes from that knowledge are beyond the modes of material nature. This the Supreme Lord Himself reveals in these words of srimad- Bhagavatam (11.25.24 and 29):
kaivalyam sattvikam jnanam rajo vaikalpikam ca yat prakrtam tamasam jnanam man-nistham nirgunam smrtam
"Knowledge of impersonal liberation is in the mode of goodness. Knowledge of the bewildering labyrinth of philosophical speculations is in the mode of passion. Knowledge closely tied to the world of gross matter is in the mode of ignorance. Knowledge based on faith in Me is beyond the touch of the three material modes."
sattvikam sukham atmottham visayottham tu rajasam tamasam moha-dainyottham nirgunam mad-apasrayam
"Happiness that comes from one's original spiritual identity is in the mode of goodness. Happiness that comes from material sense objects is in the mode of passion. Happiness that comes from degraded activities and illusions is in the mode of ignorance. Happiness that comes from taking shelter of Me is beyond the touch of the three material modes."
In the story of sri Prahlada it is seen that after he understood Brahman, an understanding that destroyed all past sins, great love (parama-prema) for the Lord arose within him.That spontaneous and unmotivated love for the Lord is beyond the modes of material nature is proved in these words of Lord Kapiladeva (srimad-Bhagavatam 3.29.11-12):
mad-guna-sruti-matrena. . .
"The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards trhe Supreme Lord."
After speaking these words, Lord Kapiladeva said (srimad- Bhagavatam 3.29.13):
salokya. . .
"A pure devotee does not accept any kind of liberation - salokya, sarsti, samipya, sarupya, or ekatva - even though they are offered by the Supreme Personality of Godhead."
In this verse and the verses that follow it He revealed that love for the Supreme Lord is full of spiritual bliss. In other verses it is proved that love for the Supreme Personality of Godhead is the highest goal of life. This is explained in the following quotes. It is said in srimad-Bhagavatam (5.19.19-20):
yatha-varna-vidhanam. . .
"If one's position is ascertained by a bona fide spiritual master and one is properly trained to engage in the service of Lord Visnu according to the four social divisions (brahmana, ksatriya, vaisya, and sudra) and the four spiritual dividisons (brahmacari, grhastha, vanaprastha, and sannyasa) one's life becomes perfect. "After many, many births, when the results of one's pious activities become mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which bound him because of varied fruitive activities. As a result of associating with devotees, one gradually renders service to Lord Vasudeva, who is transcendental, free from attachment to the material world, beyond the mind and words, and independent of everything else. That bhakti-yoga, devotional service ot Lord Vasudeva, is the real path of liberation."
In this way it is revealed that devotional service is eternal and beyond the material modes. It is the true path of liberation. That devotional service, which is attained by the special mercy of the Lord, is superior to liberation is seen in this and the following three quotations from srimad-Bhagavatam. It is 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."
It is said in srimad-Bhagavatam (4.20.23):
varan vibho. . .katham vrnite guna-vikriyatmanam
"My dera Lord, You are the best of the demigods who can offer benedictions. Why, therefore, should any learned person ask You for benedictions meant for living entities bewildered by the modes of nature? Such benedictions are available automatically, even in the lives of living entities suffering in hellish conditions. My dear Lord, You can certainly bestow merging into Your existence, but I do not wish to have such a benediction."
Here it is implied that devotional service is eternal and beyond the modes of material nature.
It is said in srimad-Bhagavatam (4.20.24):
na kamaye natha. . .
"My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction where there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees."
In this verse it is seen that devotional service is filled with intense bliss.
It is said in srimad-Bhagavatam (1.7.7):
yasyam vai sruyamanayam. . .
"Simply by giving aural recprtion to this Vedic literature, the feeling for loving service to the Supreme Personality of Godhead sprouts up at once to extinguish the fire of lamentation, illusion, and fearfulness."
In these three verses it is seen that srimad-Bhagavatam describes the highest goal of life. Simply by hearing of the self-realized sages who take pleasure in the spiritual self one becomes firmly fixed in devotional service. What, then, need be said of the result obtained by hearing of the Supreme Lord's personal associates in the spiritual world of Vaikuntha, which is beyond the world of maya? The nature of the devotees is described in these words of srimad-Bhagavatam (7.6.25):
tuste ca tatra. . . kim tair guna-vyatikarad iha ye sva-siddhah dharmadayah. . .
"Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification, and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, artha, kama, and moksa."
In these words it is seen that devotional service is beyond the touch of the modes of material nature. In this verse the words "kim agunena ca kanksitena" (What is the use of liberation?) show that devotional service brings a bliss far superior to any bliss found in impersonal liberation.
It is said in srimad-Bhagavatam (7.8.42):
pratyanitah. . .
"O Supreme Lord, You are our deliverer and protector. Our sahres of sacrifices, which are actually Yours, have been recovered from the demon by You. Because the demoniac king Hiranyakasipu was most fearsome, our hearts, which are Your permenant abode, were all overtaken by him. Now, by Your presence, the gloom and darkness in our hearts have been dissipated. O Lord, for those who always engage in Your service, which is more exalted than liberation, all material opulence is insignificant. They do not care for even liberation, not to speak of the benefits of kama, artha, and dharma."
In this verse it is said that devotional seervice is more blissful than imeprsonal liberation, which rests in the grip of material time, or anything else held in time's grip.
It is said in srimad-Bhagavatam (3.15.48):
natyantikam viganayanti. . .
"Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom."
It is said in srimad-Bhagavatam (9.4.67):
mat-sevaya pratitam te. . .
"My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation (salokya, sarupya, samipya, and sarsti), although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?"
It is said in srimad-Bhagavatam (4.9.10):
ya nirvrtis tanu-bhrtam. . .
"My Lord, the transcendental bliss derived from meditating upon Your lotus feet or heariong about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmananda, wherein one thinks himself merged in the impersonal Brahman or one with the Supreme. Since brahmananda is also defeated by the transcendental bliss derived from devotional service, thennwhat to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time."
This last verse was spoken by Dhruva Maharaja. That devotional service contains everythiong valuable is seen in these words of srimad-Bhagavatam (5.6.17):
yasyam eva kavayah. . .
"Devotees always bathe themselves in devotional service in order to be relieved from the various tribulations of material existence. By doing this, the devotees enjoy supreme bliss, and liberation personified comes to serve them. Nonetheless, they do not accept that service, even if it is offered by the Supreme Personality of Godhead Himself. For the devotees liberation (mukti) is very unimportant because, having attained the Lord's transcendental loving service, they have attained everything desirable and have transcended all material desires."
Hhere the words "taya paraya nirvrtya" also affirm that the bliss of devotional service is far greater than any bliss found in impersonal liberation. What more need be said? Love (priti) for the Supreme Personality of Godhead, whose form is full of transcendental bliss and who is Himself the resting place of great bliss, is filled with wonderful bliss. The blissful nature of the Supreme Lord is described in these words of srimad-Bhagavatam (5.15.13):
pritah svayam pritim agad gayasya
"When the Supremew Lord is pleased by a person's actions, automatically all the demigods, human beings, animals, birds, bees, creepers, trees, grass, and all other living entities beginning with Lord Brahma are pleased. The Supreme Personality of Godhead is the Supersoul of everyone, and He is by nature fully pleased. Nonetheless, He came to the arena of Maharaja Gaya and said: `I am fully pleased.' "
The Supreme Personality of Godhead describes His own nature in these words of srimad-Bhagavatam (9.4.63):
aham bhakta-paradhino hy asvatantra iva dvija sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah
"I am completely under the contyrol of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me."
Here the Supreme Personality of Godhead says: "as the individual spirit souls are dependent on others (hy asvatantrah), so am I dependent on My devotees (aham bhakta- paradhinah)". Then the Lord tells the reason He is dependent: "My heart (hrdayah) is conquered (grasta) by the devotion of saintly devotees (sadhubhih) who are free of any kind of deception, culminating in the deception called impersonal liberation." Then He tells the reason He is conquered: "I am delighted to receive their love (bhakta-janesu priyah)."
Prīti · Sanskrit §72 · English §63
Source[७२] सा च शुद्धा प्रीतिः श्रीमतो वृत्रस्य दृश्यते । यथा - अहं हरे तव पादैक-मूल- दासानुदासो भवितास्मि भूयः । मनः स्मरेतासु-पतेर् गुणांस् ते गृणीत वाक् कर्म करोतु कायः ॥ [भ्प् ६.११.२४] न नाक-पृष्ठम् [भ्प् ६.११.२५] इत्य् आदि । अजात-पक्षा इव मातरं खगाः स्तन्यं यथा वत्सतराः क्षुध्-आर्ताः । प्रियं प्रियेव व्युषितं विषण्णा मनो ऽरविन्दाक्ष दिदृक्षते त्वाम् ॥ ममोत्तमश्लोक-जनेषु सख्यं संसार-चक्रे भ्रमतः स्व-कर्मभिः । त्वन्-माययात्मात्मज-दार-गेहेष्व् आसक्त-चित्तस्य न नाथ भूयात् ॥ [भ्प् ६.११.२६-२७] अजातेति अत्राजात-पक्षा इत्य् अनेनानन्याश्रयत्वं तद्-अनुगमनासमर्थत्वं च । तथा तत्-सहितेन मातरम् इत्य् अनेन अनन्य-स्वाभाविक-दयालुत्वं तदीय-दयाधिक्यं च व्यञ्जितम् । तेन तेन च मातरि तेषाम् अपि प्रीत्य्- अतिशयो दर्शितः । ततस् तत्-साम्येन तद्वद् आत्मनोऽपि भगवति प्रीत्याधिक्य- हेतुका दिदृक्षा व्यञ्जिता । तथापि तन्-मात्रा यद् वस्त्व्-अन्तरम् उपक्रियते तद् एव तेषाम् उपजीव्यम् आस्वाद्यं चेति केवल-तन्-निष्ठत्वाभावाद् अपरितोषेण दृष्टान्तरम् आह स्तन्यम् इति । अत्र दिदृक्षा-योजनार्थं मातरम् इत्य् एवानुवर्तयितव्ये स्तन्यम् इत्य् उक्तिस् तस्यास् तैस् तद्-अंशतया च तद्-अभेद- विवक्षार्था । ततः स्तन्यं स्तन्य-रूप-तद्-अंशमयीं मातरम् इत्य् एव लब्धे तादृशी मातैव तैर् उपजीव्यते आस्वाद्यते चेति पूर्वतः श्रैष्ठ्यं दर्शितम् । तथा वत्सतरा अत्यन्त-बाल-वत्सास् तत एव स्वामि-बद्धतया तद्- अनुगतावसमर्था इति साधारण्येऽपि बहु-समयातिक्रमात् क्षुधार्ताइत्य् अनेन पूर्वतो वैशिष्ट्यम् । तथा गो-जातेः स्नेहातिशय-स्वाभाव्येन च तद्- अनुसन्धेयम् । अथ तथाप्य् उत्तर-दृष्टान्ते स्तन्य-गवोः कार्य-कारण-भावेन भेदं वितर्क्य-दृष्टान्त-द्वयेऽप्य् अजात-पक्षत्वादि-विशेषणैर् आयत्यां तादृश- प्रीतेर् अस्थिरतां चालोक्य दृष्टान्तान्तरम् आह प्रियम् इति । सत्स्व् अपि वाचकान्तरेषु तयोः प्रिय-शब्देनैव निर्देशात् स्वाभाविकाव्यभिचारि- प्रीतिमन्ताव् एव तौ गृहीतौ । यत्र वार्धक्ये बाल्येऽपि सह-मरणादिकं दृश्यते ततस् तादृशी कापि प्रिया यथा तादृशं प्रियं व्युषितं विदूर-प्रोषितं सन्तम् अनन्योपजीवित्वेन विषण्णा सती दिदृक्षते लोचन-द्वारा तद् आस्वादाय भृशम् उत्कण्ठते, तथा मम मनोऽपि त्वाम् इत्य् अर्थः । अत्र दार्ष्टान्तिकेऽपि स्व-कर्तृत्वम् अनुक्त्वा मनः-कर्तृत्वोल्लेखेनाबुद्धि- पूर्वक-प्रवृत्ति-प्राप्तौ प्रीतेः स्वाभाविकत्वेनाव्यभिचारित्वं व्यक्तम् । तथारविन्दाक्षेति मनसो भ्रमर-तुल्यासूचनेन भगवतः परम- मधुरिमोल्लेखेन च तस्यैवोपजीव्यत्वम् आस्वाद्यत्वं च दर्शितम् । अथ तद्-दर्शन-भाग्यं स्वस्यासम्भवयन्न् इदम् अपि मम स्याद् इति स- बाष्पम् आह ममोत्तमेति । तद् एतच् छुद्ध-प्रेमोद्गारमयत्वेनैव श्रीमद्-वृत्र-वधोऽसौ विलक्षणत्वाच् छ्री-भागवत-लक्षणेषु पुराणान्तरेषु गण्यते । वृत्रासुर-वधोपेतं तद् भागवतम् इष्यते [अग्निप्] इति । ॥ ६.११ ॥ श्री-वृत्रः ॥ ७२ ॥
[72] sā ca śuddhā prītiḥ śrīmato vṛtrasya dṛśyate | yathā - ahaṃ hare tava pādaika-mūla- dāsānudāso bhavitāsmi bhūyaḥ | manaḥ smaretāsu-pater guṇāṃs te gṛṇīta vāk karma karotu kāyaḥ || [BhP 6.11.24] na nāka-pṛṣṭham [BhP 6.11.25] ity ādi | ajāta-pakṣā iva mātaraṃ khagāḥ stanyaṃ yathā vatsatarāḥ kṣudh-ārtāḥ | priyaṃ priyeva vyuṣitaṃ viṣaṇṇā mano 'ravindākṣa didṛkṣate tvām || mamottamaśloka-janeṣu sakhyaṃ saṃsāra-cakre bhramataḥ sva-karmabhiḥ | tvan-māyayātmātmaja-dāra-geheṣv āsakta-cittasya na nātha bhūyāt || [BhP 6.11.26-27] ajāteti atrājāta-pakṣā ity anenānanyāśrayatvaṃ tad-anugamanāsamarthatvaṃ ca | tathā tat-sahitena mātaram ity anena ananya-svābhāvika-dayālutvaṃ tadīya-dayādhikyaṃ ca vyañjitam | tena tena ca mātari teṣām api prīty- atiśayo darśitaḥ | tatas tat-sāmyena tadvad ātmano'pi bhagavati prītyādhikya- hetukā didṛkṣā vyañjitā | tathāpi tan-mātrā yad vastv-antaram upakriyate tad eva teṣām upajīvyam āsvādyaṃ ceti kevala-tan-niṣṭhatvābhāvād aparitoṣeṇa dṛṣṭāntaram āha stanyam iti | atra didṛkṣā-yojanārthaṃ mātaram ity evānuvartayitavye stanyam ity uktis tasyās tais tad-aṃśatayā ca tad-abheda- vivakṣārthā | tataḥ stanyaṃ stanya-rūpa-tad-aṃśamayīṃ mātaram ity eva labdhe tādṛśī mātaiva tair upajīvyate āsvādyate ceti pūrvataḥ śraiṣṭhyaṃ darśitam | tathā vatsatarā atyanta-bāla-vatsās tata eva svāmi-baddhatayā tad- anugatāvasamarthā iti sādhāraṇye'pi bahu-samayātikramāt kṣudhārtāity anena pūrvato vaiśiṣṭyam | tathā go-jāteḥ snehātiśaya-svābhāvyena ca tad- anusandheyam | atha tathāpy uttara-dṛṣṭānte stanya-gavoḥ kārya-kāraṇa-bhāvena bhedaṃ vitarkya-dṛṣṭānta-dvaye'py ajāta-pakṣatvādi-viśeṣaṇair āyatyāṃ tādṛśa- prīter asthiratāṃ cālokya dṛṣṭāntāntaram āha priyam iti | satsv api vācakāntareṣu tayoḥ priya-śabdenaiva nirdeśāt svābhāvikāvyabhicāri- prītimantāv eva tau gṛhītau | yatra vārdhakye bālye'pi saha-maraṇādikaṃ dṛśyate tatas tādṛśī kāpi priyā yathā tādṛśaṃ priyaṃ vyuṣitaṃ vidūra-proṣitaṃ santam ananyopajīvitvena viṣaṇṇā satī didṛkṣate locana-dvārā tad āsvādāya bhṛśam utkaṇṭhate, tathā mama mano'pi tvām ity arthaḥ | atra dārṣṭāntike'pi sva-kartṛtvam anuktvā manaḥ-kartṛtvollekhenābuddhi- pūrvaka-pravṛtti-prāptau prīteḥ svābhāvikatvenāvyabhicāritvaṃ vyaktam | tathāravindākṣeti manaso bhramara-tulyāsūcanena bhagavataḥ parama- madhurimollekhena ca tasyaivopajīvyatvam āsvādyatvaṃ ca darśitam | atha tad-darśana-bhāgyaṃ svasyāsambhavayann idam api mama syād iti sa- bāṣpam āha mamottameti | tad etac chuddha-premodgāramayatvenaiva śrīmad-vṛtra-vadho'sau vilakṣaṇatvāc chrī-bhāgavata-lakṣaṇeṣu purāṇāntareṣu gaṇyate | vṛtrāsura-vadhopetaṃ tad bhāgavatam iṣyate [AgniP] iti | || 6.11 || śrī-vṛtraḥ || 72 ||
English translation
English witness · section(s) 63
Anuccheda 63
The Supreme Personality of Godhead's bliss is of two kinds: 1. the bliss that is part of His nature (svarupananda), and 2. the bliss that comes from His internal potency (svarupa-sakty- ananda). The second of these is again divided into two kinds: 1. the bliss of the heart (manasananda) and 2. the bliss of the Lord's power and opulence (aisvaryananda). Manasananda is the kingdom of bliss the Lord feels in His heart because of the devotional service offered by His devotees. The relation between this bliss and the two blisses svarupananda and aisvaryananda is described in the following two verses of srimad-Bhagavatam (9.4.64-65):
naham atmanam asase mad-bhaktaih sadhubhir vina sriyam catyantikim brahman yesam gatir aham para
"O best of the brahmanas, without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences. "Since pure devotees give up their homes, wives, children, relatives, riches, and even their lives simply to serve Me, without any desire for material improvement in this life or in the next, how can I give up such devotees at any time?"
Here the words "nasase" mean "I do not desire". This verse was spoken by Lord Visnu to Durvasa Muni.