Click here to load whole tree
NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-XI

CHAPTER ELEVEN

Analysis of the Process abhidheya vicarah

11.09.29 Shri Krishna to Uddhava

 

labdhva su-durlabham idam bahu-sambhavante

manushyam artha-dam anityam apiha dhirah

turnam yateta na pated anu-mrityu yavan

nihshreyasaya vishayah khalu sarvatah syat

 

labdhva—having obtained; su-durlabham—that which is very difficult to obtain; idam—this; bahu—many; sambhava—births; ante—after; manushyam—human form of life; artha-dam—which awards great value; anityam—not eternal; api—although; iha—in this material world; dhirah—one who has sober intelligence; turnam—immediately; yateta—should endeavor; na—not; patet—has fallen; anu-mrityu—always subject to death; yavat—as long as; nihshreyasaya—for ultimate liberation; vishayah—sense gratification; khalu—always; sarvatah—in all conditions; syat—is possible.

After many, many births and deaths one achieves the rare human form of life which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober human being should immediately endeavor for the ultimate perfection of life and not fall down into the cycle orepeated birth and death. After all, sense gratification iavailable even in the most abominable species of life, whereas Krishna consciousness is only possible for a human being.

 

11.20.06 Shri Krishna to Uddhava

shri-bhagavan uvaca

yogas trayo maya prokta

nRinam shreyo-vidhitsaya

jnanam karma ca bhaktish ca

nopayo ’nyo ’sti kutracit

shri-bhagavan uvaca—the Supreme Personality of Godhead said; yogah—processes; trayah—three; maya—by Me; proktah—described; nRinam—of human beings; shreyah—perfection; vidhitsaya—desiring to bestow; jnanam—the path of philosophy; karma—the path of work; ca—also; bhaktih—the path of devotion; ca—also; na—no; upayah—means; anyah—other; asti—exists; kutracit—whatsoever.

The Supreme Personality of Godhead said: My dear Uddhava, because I desire that human beings may achieve perfection, have presented three paths of advancement - the path oknowledge, the path of work and the path of devotion. Besidethese three there is absolutely no other means of elevation.

 

 

11.05.02 Camasa Rishi to Maharaja Nimi

shri-camasa uvaca

mukha-bahuru-padebhyah

purushasyashramaih saha

catvaro jajnire varna

gunair vipradayah prithak

shri-camasah uvaca—Shri Camasa said; mukha—face; bahu—arms; uru—thighs; padebhyah—from the feet; purushasya—of the Supreme Lord; ashramaih—the four spiritual orders; saha—with; catvarah—four; jajnire—were born; varnah—the social orders; gunaih—by the modes of nature; vipra-adayah—headed by the brahmanas; prithak—various.

Shri Camasa said: Each of the four social orders, headed by the brahmanas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated.

 

11.05.03 Camasa Risi to Maharaja Nimi

ya esham purusham sakshad

atma-prabhavam ishvaram

na bhajanty avajananti

sthanad bhrashtah patanty adhah

yah—one who; esham—of them; purusham—the Supreme Lord; sakshat—directly; atma-prabhavam—the source of their own creation; ishvaram—the supreme controller; na—do not; bhajanti—worship; avajananti—disrespect; sthanat—from their position; bhrashtah—fallen; patanti—they fall; adhah—down.

If any of the members of the four varnas and four asramas fail to worship or intentionally disrespect the Personality of Godhead, who is the source of their own creation, they will fall down from their position into a hellish state of life.

 

11.10.23 Shri Krishna to Uddhava

ishtveha devata yajnaih

svar-lokam yati yajnikah

bhunjita deva-vat tatra

bhogan divyan nijarjitan

ishtva—having worshiped; iha—in this world; devatah—the demigods; yajnaih—with sacrifices; svah-lokam—to the heavenly planets; yati—goes; yajnikah—the performer of sacrifice; bhunjita—he may enjoy; deva-vat—like a god; tatra—therein; bhogan—pleasures; divyan—celestial; nija—by himself; arjitan—achieved.

If on earth one performs sacrifices for the satisfaction of the demigods, he goes to the heavenly planets where, just like a demigod, he enjoys all of the heavenly pleasures he has earned by his performances.

 

11.10.26-27 Shri Krishna to Uddhava

tavat sa modate svarge

yavat punyam samapyate

kshina-punyah pataty arvag

anicchan kala-calitah

tavat—that long; sah—he; modate—enjoys life; svarge—in the heavenly planets; yavat—until; punyam—his pious results; samapyate—are used up; kshina—exhausted; punyah—his piety; patati—he falls; arvak—down from heaven; anicchan—not desiring to fall; kala—by time; calitah—pushed down.

Until his pious results are used up, the performer of sacrifice enjoys life in the heavenly planets. When the pious results are exhausted, however, he falls down from the pleasure gardens of heaven, being moved against his desire by the force of eternal time. (26)

 

 

yady adharma-ratah sangad

asatam vajitendriyah

kamatma kripano lubdhah

straino bhuta-vihimsakah

yadi—if; adharma—in irreligion; ratah—he is engaged; sangat—due to association; asatam—of materialistic people; va—or; ajita—due to not conquering; indriyah—the senses; kama—material lusty desires; atma—living for; kripanah—miserly; lubdhah—greedy; strainah—a woman-hunter; bhuta—against other living beings; vihimsakah—committing

If a human being is engaged in sinful, irreligious activities, either because of bad association or because of his failure to control his senses, then such a person will certainly develop a personality full of material desires. He thus becomes miserly toward others, greedy and always anxious to exploit the bodies of women. (27)

 

11.10.29-31 Shri Krishna to Uddhava

karmani duhkhodarkani

kurvan dehena taih punah

deham abhajate tatra

kim sukham martya-dharminah

karmani—activities; duhkha—great unhappiness; udarkani—bringing in the future; kurvan—performing; dehena—with such a body; taih—by such activities; punah—again; deham—a material body; abhajate—accepts; tatra—therein; kim—what; sukham—happiness; martya—always leading to death; dharminah—of one sworn to activities.

In such a degraded body, he unfortunately continues to perform inauspicious activities that greatly increase his future unhappiness, and therefore he again accepts a similar body. What possible happiness can there be for one who engages in activities inevitably terminating in death? (29)

 

 

lokanam loka-palanam

mad bhayam kalpa-jivinam

brahmano ’pi bhayam matto

dvi-parardha-parayushah

lokanam—in all the planetary systems; loka-palanam—and for all the planetary leaders, such as the demigods; mat—of Me; bhayam—there is fear; kalpa-jivinam—for those who live for a kalpa, or a day of Brahma; brahmanah—of Lord Brahma; api—even; bhayam—there is fear; mattah—from Me; dvi-parardha—two parardhas, totalling 311,040,000,000,000 years; para—supreme; ayushah—whose duration of life.

In all planetary systems from the heavenly to the hellish, and for all of the great demigods who live for one thousand yuga cycles, there is fear of Me in My form of time. Even Brahma, who possesses the supreme life span of 311,040,000,000,000 years, is also afraid of Me. (30)

 

 

gunah shrijanti karmani

guno ’nushrijate gunan

jivas tu guna-samyukto

bhunkte karma-phalany asau

gunah—the material senses; shrijanti—create; karmani—pious and impious material activities; gunah—the three modes of nature; anushrijate—set into motion; gunan—the material senses; jivah—the minute living entity; tu—indeed; guna—the material senses or the material modes of nature; samyuktah—fully engaged in; bhunkte—experiences; karma—of activities; phalani—the various results; asau—the spirit soul.

The material senses create material activities, either pious or sinful, and the modes of nature set the senses into motion. The living entity, being fully engaged by the material senses and modes of nature, experiences the various results of fruitive work. (31)

 

11.10.32-33 Shri Krishna to Uddhava

yavat syad guna-vaishamyam

tavan nanatvam atmanah

nanatvam atmano yavat

paratantryam tadaiva hi

 

yavat—as long as; syat—there is; guna—of the modes of material nature; vaishamyam—separate existences; tavat—then there will be; nanatvam—different states of existence; atmanah—of the soul; nanatvam—different states of existence; atmanah—of the soul; yavat—as long as there are; paratantryam—dependence; tada—then there will be; eva—certainly; hi—indeed.

As long as the living entity thinks that the modes of nature have separate existences, he will be obliged to take birth in many different forms and will experience varieties of material existence. Therefore, the living entity remains completely dependent on fruitive activities under the modes of nature. (32)

 

 

yavad asyasvatantratvam

tavad ishvarato bhayam

ya etat samupasirams

te muhyanti shucarpitah

yavat—as long as; asya—of the living being; asvatantratvam—there is no freedom from dependence on the modes of nature; tavat—then there will be; ishvaratah—from the supreme controller; bhayam—fear; ye—those who; etat—to this material concept of life; samupasiran—devote themselves; te—they; muhyanti—are bewildered; shuca—in lamentation; arpitah—always absorbed.

The conditioned soul who remains dependent on fruitive activities under the material modes of nature will continue to fear Me, the Supreme Personality of Godhead, since I impose the results of one's fruitive activities. Those who accept the material concept of life, taking the variegatedness of the modes of nature to be factual, devote themselves to material enjoyment and are therefore always absorbed in lamentation and grief. (33)

 

11.29.01-2 Uddhava to Krishna

shri-uddhava uvaca

su-dustaram imam manye

yoga-caryam anatmanah

yathanjasa puman siddhyet

tan me bruhy anjasacyuta

shri-uddhavah uvaca—Shri Uddhava said; su-dustaram—very difficult to execute; imam—this; manye—I think; yoga-caryam—process of yoga; anatmanah—for one who has not controlled his mind; yatha—how; anjasa—easily; puman—a person; siddhyet—may accomplish it; tat—that; me—to me; bruhi—please tell; anjasa—in a simple manner; acyuta—O infallible Lord.

Shri Uddhava said: My dear Lord Acyuta, I fear that the method of yoga described by You is very difficult for one who cannot control his mind. Therefore please explain to me in simple terms how someone can more easily execute it. (1)

 

 

prayashah pundarikaksha

yunyanto yogino manah

vishidanty asamadhanan

mano-nigraha-karshitah

prayashah—for the most part; pundarika-aksha—O lotus-eyed Lord; yunjantah—who engage; yoginah—yogis; manah—the mind; vishidanti—become frustrated; asamadhanat—because of inability to attain trance; manah-nigraha—by the attempt to subdue the mind; karshitah—weary.

O lotus-eyed Lord, generally those yogis who try to steady the mind experience frustration because of their inability to perfect the state of trance. Thus they weary in their attempt to bring the mind under control. (2)

 

11.15.33 Shri Krishna to Uddhava

antarayan vadanty eta

yunjato yogam uttamam

maya sampadyamanasya

kala-kshapana-hetavah

antarayan—impediments; vadanti—they say; etah—these mystic perfections; yunjatah—of one engaging in; yogam—connection with the Absolute; uttamam—the supreme stage; maya—with Me; sampadyamanasya—of one who is becoming completely opulent; kala—of time; kshapana—of the interruption, waste; hetavah—causes.

Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments and are a waste of time for one who is practicing the supreme yoga, by which one achieves all perfection in life directly from Me.

 

11.24.14 Shri Krishna to Uddhava

yogasya tapasash caiva

nyasasya gatayo ’malah

mahar janas tapah satyam

bhakti-yogasya mad-gatih

yogasya—of mystic yoga; tapasah—of great austerity; ca—and; eva—certainly; nyasasya—of the renounced order of life; gatayah—the destinations; amalah—spotless; mahah—Mahar; janah—Janas; tapah—Tapas; satyam—Satya; bhakti-yogasya—of devotional service; mat—My; gatih—destination.

By mystic yoga, great austerities and the renounced order of life, the pure destinations of Maharloka, Janaloka, Tapoloka and Satyaloka are attained. But by devotional yoga, one achieves My transcendental abode.

 

04.22.39 Sanat-kumara to Maharaja Prithu

yat-pada-pankaja-palasa-vilasa-bhaktya

karmasayam grathitam udgrathayanti santah

tadvan na rikta-matayo yatayo 'pi ruddha-

sroto-ganas tam aranam bhaja vasudevam

yat—whose; pada—feet; pankaja—lotus; palasa—petals or toes; vilasa—enjoyment; bhaktya—by devotional service; karma—fruitive activities; asayam—desire; grathitam—hard knot; udgrathayanti—root out; santah—devotees; tat—that; vat—like; na—never; rikta-matayah—persons devoid of devotional service; yatayah—ever-increasingly trying; api—even though; ruddha—stopped; srotah-ganah—the waves of sense enjoyment; tam—unto Him; aranam—worthy to take shelter; bhaja—engage in devotional service; vasudevam—unto Krishna, the son of Vasudeva.

The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hardknotted desires for fruitive activities. Because this is very difficult, the nondevotees - the jnanis and yogis - although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krishna, the son of Vasudeva.

 

03.23.56 Kapiladeva to Devahuti

neha yat karma dharmaya

na viragaya kalpate

na tirtha-pada-sevayai

jivann api mrito hi sah

na—not; iha—here; yat—which; karma—work; dharmaya—for perfection of religious life; na—not; viragaya—for detachment; kalpate—leads; na—not; tirtha-pada—of the Lord's lotus feet; sevayai—to devotional service; jivan—living; api—although; mritah—dead; hi—indeed; sah—he.

Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered as dead, although breathing.

 

01.18.12 Sages to Suta Gosvami

karmany asminn anashvase

dhuma-dhumratmanam bhavan

apayayati govinda-

pada-padmasavam madhu

karmani—performance of; asmin—in this; anashvase—without certainty; dhuma—smoke; dhumra-atmanam—tinged body and mind; bhavan—your good self; apayayati—very much pleasing; govinda—the Personality of Godhead; pada—feet; padma-asavam—nectar of the lotus flower; madhu—honey.

We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.

 

02.03.02-8 Shukadeva Gosvami to Maharaja Parikshit

brahma-varcasa-kamas tu

yajeta brahmanah patim

indram indriya-kamas tu

praja-kamah prajapatin

devim mayam tu shri-kamas

tejas-kamo vibhavasum

vasu-kamo vasun rudran

virya-kamo 'tha viryavan

annadya-kamas tv aditim

svarga-kamo 'diteh sutan

vishvan devan rajya-kamah

sadhyan samsadhako visham

ayush-kamo 'shvinau devau

pushti-kama ilam yajet

pratishtha-kamah purusho

rodasi loka-matarau

rupabhikamo gandharvan

stri-kamo 'psara urvashim

adhipatya-kamah sarvesham

yajeta parameshthinam

yajnam yajed yashas-kamah

kosha-kamah pracetasam

vidya-kamas tu girisham

dampatyartha umam satim

brahma—the absolute; varcasa—effulgence; kamah tu—but one who desires in that way; yajeta—do worship; brahmanah—of the Vedas; patim—the master; indram—the King of heaven; indriya-kamah tu—but one who desires strong sense organs; praja-kamah—one who desires many offspring; prajapatin—the Prajapatis; devim—the goddess; mayam—unto the mistress of the material world; tu—but; shri-kamah—one who desires beauty; tejah—power; kamah—one who so desires; vibhavasum—the fire-god; vasu-kamah—one who wants wealth; vasun—the Vasu demigods; rudran—the Rudra expansions of Lord Shiva; virya-kamah—one who wants to be very strongly built; atha—therefore; viryavan—the most powerful; anna-adya—grains; kamah—one who so desires; tu—but; aditim—Aditi, mother of the demigods; svarga—heaven; kamah—so desiring; aditeh sutan—the sons of Aditi; vishvan—Vishvadeva; devan—demigods; rajya-kamah—those who hanker for kingdoms; sadhyan—the Sadhya demigods; samsadhakah—what fulfills the wishes; visham—of the mercantile community; ayuh-kamah—desirous of long life; ashvinau—the two demigods known as the Ashvini brothers; devau—the two demigods; pushti-kamah—one who desires a strongly built body; ilam—the earth; yajet—must worship; pratishtha-kamah—one who desires good fame, or stability in a post; purushah—such men; rodasi—the horizon; loka-matarau—and the earth; rupa—beauty; abhikamah—positively aspiring for; gandharvan—the residents of the Gandharva planet, who are very beautiful and are expert in singing; stri-kamah—one who desires a good wife; apsarah urvashim—the society girls of the heavenly kingdom; adhipatya-kamah—one who desires to dominate others; sarvesham—everyone; yajeta—must worship; parameshthinam—Brahma, the head of the universe; yajnam—the Personality of Godhead; yajet—must worship; yashah-kamah—one who desires to be famous; kosha-kamah—one who desires a good bank balance; pracetasam—the treasurer of heaven, known as Varuna; vidya-kamah tu—but one who desires education; girisham—the lord of the Himalayas, Lord Shiva; dampatya-arthah—and for conjugal love; umam satim—the chaste wife of Lord Shiva, known as Uma.

One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas [Lord Brahma or Brihaspati, the learned priest], one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called Prajapatis. One who desires good fortune should worship Durgadevi, the superintendent of the material world. One desiring to be very powerful should worship fire, and one who aspires only after money should worship the Vasus. One should worship the Rudra incarnations of Lord Shiva if he wants to be a great hero. One who wants a large stock of grains should worship Aditi. One who desires to attain the heavenly planets should worship the sons of Aditi. One who desires a worldly kingdom should worship Vishvadeva, and one who wants to be popular with the general mass of population should worship the Sadhya demigod. One who desires a long span of life should worship the demigods known as the Ashvini-kumaras, and a person desiring a strongly built body should worship the earth. One who desires stability in his post should worship the horizon and the earth combined. One who desires to be beautiful should worship the beautiful residents of the Gandharva planet, and one who desires a good wife should worship the Apsaras and the Urvashi society girls of the heavenly kingdom. One who desires domination over others should worship Lord Brahma, the head of the universe. One who desires tangible fame should worship the Personality of Godhead, and one who desires a good bank balance should worship the demigod Varuna. If one desires to be a greatly learned man he should worship Lord Shiva, and if one desires a good marital relation he should worship the chaste goddess Uma, the wife of Lord Shiva. (2-7)

 

 

 

dharmartha uttama-shlokam

tantuh tanvan pitrin yajet

raksha-kamah punya janan

ojas-kamo marud-ganan

dharma-arthah—for spiritual advancement; uttama-shlokam—the Supreme Lord or persons attached to the Supreme Lord; tantuh—for offspring; tanvan—and for their protection; pitrin—the residents of Pitriloka; yajet—must worship; raksha-kamah—one who desires protection; punya janan—pious persons; ojah-kamah—one who desires strength should worship; marut-ganan—the demigods.

One should worship Lord Vishnu or His devotee for spiritual advancement in knowledge, and for protection of heredity and advancement of a dynasty one should worship the various demigods. (8)

 

02.03.09-11 Shukadeva Goswami to Maharaja Parikshit

rajya-kamo manun devan

nirritim tv abhicaran yajet

kama-kamo yajet somam

akamah purusham param

rajya-kamah—anyone desiring an empire or kingdom; manun—the Manus, semi-incarnations of God; devan—demigods; nirritim—demons; tu—but; abhicaran—desiring victory over the enemy; yajet—should worship; kama-kamah—one who desires sense gratification; yajet—should worship; somam—the demigod named Candra; akamah—one who has no material desires to be fulfilled; purusham—the Supreme Personality of Godhead; param—the Supreme.

One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead. (9)

 

 

 

akamah sarva-kamo va

moksha-kama udara-dhih

tivrena bhakti-yogena

yajeta purusham param

akamah—one who has transcended all material desires; sarva-kamah—one who has the sum total of material desires; va—either; moksha-kamah—one who desires liberation; udara-dhih—with broader intelligence; tivrena—with great force; bhakti-yogena—by devotional service to the Lord; yajeta—should worship; purusham—the Lord; param—the supreme whole.

A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead. (10)

 

 

etavan eva yajatam

iha nihshreyasodayah

bhagavaty acalo bhavo

yad bhagavata-sangatah

etavan—all these different kinds of worshipers; eva—certainly; yajatam—while worshiping; iha—in this life; nihshreyasa—the highest benediction; udayah—development; bhagavati—unto the Supreme Personality of Godhead; acalah—unflinching; bhavah—spontaneous attraction; yat—which; bhagavata—the pure devotee of the Lord; sangatah—association.

All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord. (11)

 

11.14.20 Shri Krishna to Uddhava

na sadhayati mam yogo

na sankhyam dharma uddhava

na svadhyayas tapas tyago

yatha bhaktir mamorjita

na—not; sadhayati—brings under control; mam—Me; yogah—the yoga system; na—nor; sankhyam—the system of Sankhya philosophy; dharmah—pious activities within the varnashrama system; uddhava—My dear Uddhava; na—not; svadhyayah—Vedic study; tapah—austerity; tyagah—renunciation; yatha—as; bhaktih—devotional service; mama—unto Me; urjita—strongly developed.

My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Sankhya-philosophy, pious work, Vedic study, austerity or renunciation.

 

12.03.48-49 Shukadeva Gosvami to Maharaja Parikshit

vidya-tapah-prana-nirodha-maitri-

tirthabhisheka-vrata-dana-japyaih

natyanta-shuddhim labhate ’ntaratma

yatha hridi-sthe bhagavaty anante

vidya—by worship of demigods; tapah—austerities; prana-nirodha—exercise of breath control; maitri—compassion; tirtha-abhisheka—bathing in holy places; vrata—strict vows; dana—charity; japyaih—and chanting of various mantras; na—not; atyanta—complete; shuddhim—purification; labhate—can achieve; antah-atma—the mind; yatha—as; hridi-sthe—when He is present within the heart; bhagavati—the Personality of Godhead; anante—the unlimited Lord.

By one's engaging in the processes of demigod worship, austerities, breath control, compassion, bathing in holy places, strict vows, charity and chanting of various mantras, one's mind cannot attain the same absolute purification as that achieved when the unlimited Personality of Godhead appears within one's heart. (48)

 

 

tasmat sarvatmana rajan

hridi-stham kuru keshavam

mriyamano hy avahitas

tato yasi param gatim

tasmat—therefore; sarva-atmana—with all endeavor; rajan—O King; hridi-stham—within your heart; kuru—make; keshavam—Lord Keshava; mriyamanah—dying; hi—indeed; avahitah—concentrated; tatah—then; yasi—you will go; param—to the supreme; gatim—destination.

Therefore, O King, endeavor with all your might to fix the Supreme Lord Keshava within your heart. Maintain this concentration upon the Lord, and at the time of death you will certainly attain the supreme destination. (49)

 

10.14.03-4 Brahma to Shri Krishna

jnane prayasam udapasya namanta eva

jivanti san-mukharitam bhavadiya-vartam

sthane sthitah shruti-gatam tanu-van-manobhir

ye prayasho ’jita jito ’py asi tais tri-lokyam

jnane—for knowledge; prayasam—the endeavor; udapasya—giving up completely; namantah—offering obeisances; eva—simply; jivanti—live; sat-mukharitam—chanted by the pure devotees; bhavadiya-vartam—topics related to You; sthane—in their material position; sthitah—remaining; shruti-gatam—received by hearing; tanu—with their body; vak—words; manobhih—and mind; ye—who; prayashah—for the most part; ajita—O unconquerable one; jitah—conquered; api—nevertheless; asi—You become; taih—by them; tri-lokyam—within the three worlds.

Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds. (3)

 

 

shreyah-shritim bhaktim udasya te vibho

klishyanti ye kevala-bodha-labdhaye

tesham asau kleshala eva shishyate

nanyad yatha sthula-tushavaghatinam

shreyah—of supreme benefit; shritim—the path; bhaktim—devotional service; udasya—rejecting; te—they; vibho—O almighty Lord; klishyanti—struggle; ye—who; kevala—exclusive; bodha—of knowledge; labdhaye—for the achievement; tesham—for them; asau—this; kleshalah—botheration; eva—merely; shishyate—remains; na—nothing; anyat—other; yatha—just as; sthula-tusha—empty husks; avaghatinam—for those who are beating.

My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. (4)

 

03.25.44 Kapiladeva to Devahuti

etavan eva loke 'smin

pumsam nihshreyasodayah

tivrena bhakti-yogena

mano mayy arpitam sthiram

etavan eva—only so far; loke asmin—in this world; pumsam—of men; nihshreyasa—final perfection of life; udayah—the attainment of; tivrena—intense; bhakti-yogena—by practice of devotional service; manah—mind; mayi—in Me; arpitam—fixed; sthiram—steady.

Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life.

 

01.02.06-10,12-13 Suta Gosvami to Shaunaka Rishi

sa vai pumsam paro dharmo

yato bhaktir adhokshaje

ahaituky apratihata

yayatma suprasidati

sah—that; vai—certainly; pumsam—for mankind; parah—sublime; dharmah—occupation; yatah—by which; bhaktih—devotional service; adhokshaje—unto the Transcendence; ahaituki—causeless; apratihata—unbroken; yaya—by which; atma—the self; suprasidati—completely satisfied.

The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. (6)

 

 

vasudeve bhagavati

bhakti-yogah prayojitah

janayaty ashu vairagyam

jnanam ca yad ahaitukam

vasudeve—unto Krishna; bhagavati—unto the Personality of Godhead; bhakti-yogah—contact of devotional service; prayojitah—being applied; janayati—does produce; ashu—very soon; vairagyam—detachment; jnanam—knowledge; ca—and; yat—that which; ahaitukam—causeless.

By rendering service unto the Personality of Godhead, Shri Krishna, one immediately acquires causeless knowledge and detachment from the world. (7)

 

 

dharmah svanushthitah pumsam

vishvaksena-kathasu yah

notpadayed yadi ratim

shrama eva hi kevalam

dharmah—occupation; svanushthitah—executed in terms of one’s own position; pumsam—of humankind; vishvaksena—the Personality of Godhead (plenary portion); kathasu—in the message of; yah—what is; na—not; utpadayet—does produce; yadi—if; ratim—attraction; shramah—useless labor; eva—only; hi—certainly; kevalam—entirely.

The occupational duties a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead. (8)

 

 

dharmasya hy apavargyasya

nartho ‘rthayopakalpate

narthasya dharmaikantasya

kamo labhaya hi smritah

dharmasya—occupational engagement; hi—certainly; apavargyasya—ultimate liberation; na—not; arthah—end; arthaya—for material gain; upakalpate—is meant for; na—neither; arthasya—of material gain; dharma-eka-antasya—for one who is engaged in the ultimate occupational service; kamah—sense gratification; labhaya—attainment of; hi—exactly; smritah—is described by the great sages.

All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to the sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification. (9)

 

 

kamasya nendriya-pritir

labho jiveta yavata

jivasya tattva jijnasa

nartho yash ceha karmabhih

kamasya—of desires; na—not; indriya—senses; pritih—satisfaction; labhah—gain; jiveta—self-preservation; yavata—so much so; jivasya—of the living being; tattva—the Absolute Truth; jijnasa—inquiries; na—not; arthah—end; yah ca iha—whatsoever else; karmabhih—by occupational activities.

Life's desire should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's work. (10)

 

 

tac chraddadhana munayo

jnana-vairagya-yuktaya

pashyanty atmani catmanam

bhaktya shruta-grhitaya

tat—that; shraddadhanah—seriously inquisitive; munayah—sages; jnana—knowledge; vairagya—detachment; yuktaya—well equipped with; pashyanti—see; atmani—within himself; ca—and; atmanam—the Paramatma; bhaktya—in devotional service; shruta—the Vedas; grihitaya—well received.

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti. (12)

 

 

atah pumbhir dvija-shreshtha

varnashrama-vibhagashah

svanushthitasya dharmasya

samsiddhir hari-toshanam

atah—so; pumbhih—by the human being; dvija-shreshthah—O best among the twice-born; varna-ashrama—the institution of four castes and four orders of life; vibhagashah—by the division of; svanushthitasya—of one’s own prescribed duties; dharmasya—occupational; samsiddhih—the highest perfection; hari—the Personality of Godhead; toshanam—pleasing.

O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead. (13)

 

03.25.32-33 Kapiladeva to Devahuti

shri-bhagavan uvaca

devanam guna-linganam

anushravika-karmanam

sattva evaika-manaso

vrittih svabhaviki tu ya

animitta bhagavati

bhaktih siddher gariyasi

shri-bhagavan uvaca—the Supreme Personality of Godhead said; devanam—of the senses or of the presiding deities of the senses; guna-linganam—which detect sense objects; anushravika—according to scripture; karmanam—which work; sattve—unto the mind or unto the Lord; eva—only; eka-manasah—of a man of undivided mind; vrittih—inclination; svabhaviki—natural; tu—in fact; ya—which; animitta—without motive; bhagavati—to the Personality of Godhead; bhaktih—devotional service; siddheh—than salvation; gariyasi—better.

Lord Kapila said: 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 demigods, so the mind is the representative of the Supreme Personality of Godhead. The mind's natural duty is to serve. When that service spirit is engaged in the devotional service to the Personality of Godhead, without any motive, that is far better even than salvation. (32)

 

 

jarayaty ashu ya kosham

nigirnam analo yatha

jarayati—dissolves; ashu—quickly; ya—which; kosham—the subtle body; nigirnam—things eaten; analah—fire; yatha—as.

Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all we eat. (33)

 

03.29.11-12 Kapiladeva to Devahuti

mad-guna-shruti-matrena

mayi sarva-guhashaye

mano-gatir avicchinna

yatha gangambhaso 'mbudhau

lakshanam bhakti-yogasya

nirgunasya hy udahritam

ahaituky avyavahita

ya bhaktih purushottame

mat—of Me; guna—qualities; shruti—by hearing; matrena—just; mayi—towards Me; sarva-guha-ashaye—residing in everyone's heart; manah-gatih—the heart's course; avicchinna—continuous; yatha—as; ganga—of the Ganges; ambhasah—of the water; ambudhau—towards the ocean; lakshanam—the manifestation; bhakti-yogasya—of devotional service; nirgunasya—unadulterated; hi—indeed; udahritam—exhibited; ahaituki—causeless; avyavahita—not separated; ya—which; bhaktih—devotional service; purusha-uttame—towards the Supreme Personality of Godhead.

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 to the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord. (11/12)

 

02.03.12,17 Sukadeva Goswami to Maharaja Pariksit

jnanam yad apratinivritta-gunormi-cakram

atma-prasada uta yatra guneshv asangah

kaivalya-sammata-pathas tv atha bhakti-yogah

ko nirvrito hari-kathasu ratim na kuryat

jnanam—knowledge; yat—that which; a—up to the limit of; pratinivritta—completely withdrawn; guna-urmi—the waves of the material modes; cakram—whirlpool; atma-prasadah—self-satisfaction; uta—moreover; yatra—where there is; guneshu—in the modes of nature; asangah—no attachment; kaivalya—transcendental; sammata—approved; pathah—path; tu—but; atha—therefore; bhakti-yogah—devotional service; kah—who; nirvritah—absorbed in; hari-kathasu—in the transcendental topics of the Lord; ratim—attraction; na—shall not; kuryat—do.

Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted? (12)

 

 

 

ayur barati vai pumsam

udyann astam ca yann asau

tasyarte yat-kshano nita

uttama-shloka-vartaya

ayuh—duration of life; harati—decreases; vai—certainly; pumsam—of the people; udyan—rising; astam—setting; ca—also; yan—moving; asau—the sun; tasya—of one who glorifies the Lord; rite—except; yat—by whom; kshanah—time; nitah—utilized; uttama-shloka—the all-good Personality of Godhead; vartaya—in the topics of.

Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead. (17)

 

02.08.04-5 Maharaja Pariksit to Sukadeva Goswami

shrinvatah shraddhaya nityam

grinatash ca sva-ceshtitam

kalena natidirghena

bhagavan vishate hridi

shrinvatah—of those who hear; shraddhaya—in earnestness; nityam—regularly, always; grinatah—taking the matter; ca—also; sva-ceshtitam—seriously by one's own endeavor; kalena—duration; na—not; atidirghena—very prolonged time; bhagavan—the Personality of Godhead Shri Krishna; vishate—becomes manifest; hridi—within one's heart.

Persons who hear Shrimad-Bhagavatam regularly and are always taking the matter very seriously will have the Personality of Godhead Shri Krishna manifested in their hearts within a short time. (4)

 

 

pravishtah karna-randhrena

svanam bhava-saroruham

dhunoti shamalam krishnah

salilasya yatha sharat

pravishtah—thus being entered; karna-randhrena—through the holes of the ears; svanam—according to one's liberated position; bhava—constitutional relationship; sarah-ruham—the lotus flower; dhunoti—cleanses; shamalam—material qualities like lust, anger, avarice and hankering; krishnah—Lord Krishna, the Supreme personality of Godhead; salilasya—of the reservoir of waters; yatha—as it were; sharat—the autumn season.

The sound incarnation of Lord Krishna, the Supreme Soul [i.e. Shrimad-Bhagavatam], enters into the heart of a self-realized devotee, sits on the lotus flower of his loving relationship, and thus cleanses the dust of material association, such as lust, anger and hankering. Thus it acts like autumnal rains upon pools of muddy water. (5)

 

02.01.13 Sukadeva Gosvami to Maharaja Pariksit

khatvango nama rajarshir

jnatveyattam ihayushah

muhurtat sarvam utshrijya

gatavan abhayam harim

khatvangah—King Khatvanga; nama—name; raja-rishih—saintly king; jnatva—by knowing; iyattam—duration; iha—in this world; ayushah—of one's life; muhurtat—within only a moment; sarvam—everything; utshrijya—leaving aside; gatavan—had undergone; abhayam—fully safe; harim—the Personality of Godhead.

The saintly King Khatvanga, after being informed that the duration of his life would be only a moment more, at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead.

 

02.01.12 Sukadeva Gosvami to Maharaja Pariksit

kim pramattasya bahubhih

parokshair hayanair iha

varam muhurtam viditam

ghatate shreyase yatah

kim—what is; pramattasya—of the bewildered; bahubhih—by many; parokshaih—inexperienced; hayanaih—years; iha—in this world; varam—better; muhurtam—a moment; viditam—conscious; ghatate—one can try for; shreyase—in the matter of the supreme interest; yatah—by that.

What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment full of consciousness, because that gives one a start in searching after his supreme interest.

 

02.01.02-6 Sukadeva Gosvami to Maharaja Pariksit

shrotavyadini rajendra

nrinam santi sahasrashah

apashyatam atma-tattvam

griheshu griha-medhinam

shrotavya-adini—subject matters for hearing; rajendra—O Emperor; nrinam—of human society; santi—there are; sahasrashah—hundreds and thousands; apashyatam—of the blind; atma-tattvam—knowledge of self, the ultimate truth; griheshu—at home; griha-medhinam—of persons too materially engrossed.

Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor.(2)

 

nidraya hriyate naktam

vyavayena ca va vayah

diva carthehaya rajan

kutumba-bharanena va

nidraya—by sleeping; hriyate—wastes; naktam—night; vyavayena—sex indulgence; ca—also; va—either; vayah—duration of life; diva—days; ca—and; artha—economic; ihaya—development; rajan—O King; kutumba—family members; bharanena—maintaining; va—either.

The lifetime of such an envious housholder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members. (3)

 

 

 

dehapatya-kalatradishv

atma-sainyeshv asatsv api

tesham pramatto nidhanam

pashyann api na pashyati

deha—body; apatya—children; kalatra—wife; adishu—and in everything in relation to them; atma—own; sainyeshu—fighting soldiers; asatsu—fallible; api—in spite of; tesham—of all of them; pramattah—too attached; nidhanam—destruction; pashyan—having been experienced; api—although; na—does not; pashyati—see it.

Persons devoid of atma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction. (4)

 

 

tasmad bharata sarvatma

bhagavan ishvaro harih

shrotavyah kirtitavyash ca

smartavyash cecchatabhayam

tasmat—for this reason; bharata—O descendant of Bharata; sarvatma—the Supersoul; bhagavan—the Supreme Personality of Godhead; ishvarah—the controller; harih—the Lord, who vanquishes all miseries; shrotavyah—is to be heard; kirtitavyah—to be glorified; ca—also; smartavyah—to be remembered; ca—and; icchata—of one who desires; abhayam—freedom.

O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries. (5)

 

 

 

etavan sankhya-yogabhyam

sva-dharma-parinishthaya

janma-labhah parah pumsam

ante narayana-smritih

etavan—all these; sankhya—complete knowledge of matter and spirit; yogabhyam—knowledge of mystic power; sva-dharma—particular occupational duty; parinishthaya—by full perception; janma—birth; labhah—gain; parah—the supreme; pumsam—of a person; ante—at the end; narayana—the Personality of Godhead; smritih—remembrance.

The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.(6)

 

02.01.07 Sukadeva Goswami to Maharaja Pariksit

prayena munayo rajan

nivritta vidhi-shedhatah

nairgunya-stha ramante sma

gunanukathane hareh

prayena—mainly; munayah—all sages; rajan—O King; nivrittah—above; vidhi—regulative principles; sedhatah—from restrictions; nairgunya-sthah—transcendentally situated; ramante—take pleasure in; sma—distinctly; guna-anukathane—describing the glories; hareh—of the Lord.

O King Pariksit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord.

 

02.01.11 Sukadeva Goswami to Maharaja Pariksit

etan nirvidyamananam

icchatam akuto-bhayam

yoginam nripa nirnitam

harer namanukirtanam

etat—it is; nirvidyamananam—of those who are completely free from all material desires; icchatam—of those who are desirous of all sorts of material enjoyment; akutah-bhayam—free from all doubts and fear; yoginam—of all who are self-satisfied; nripa—O King; nirnitam—decided truth; hareh—of the Lord, Shri Krishna; nama—holy name; anu—after someone, always; kirtanam—chanting.

O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.

 

 

11.20.07-9 Shri Krishna to Uddhava

nirvinnanam jnana-yogo

nyasinam iha karmasu

teshv anirvinna-cittanam

karma-yogas tu kaminam

nirvinëanam—for those who are disgusted; jnana-yogah—the path of philosophical speculation; nyasinam—for those who are renounced; iha—among these three paths; karmasu—in ordinary material activities; teshu—in those activities; anirviëëa—not disgusted; cittanam—for those who have consciousness; karma-yogah—the path of karma-yoga; tu—indeed; kaminam—for those who still desire material happiness.

Among these three paths, jnana-yoga, the path of philosophical speculation, is recommended for those who are disgusted with material life and are thus detached from ordinary, fruitive activities. Those who are not disgusted with material life, having many desires yet to fulfill, should seek perfection through the path of karma-yoga. (7)

 

 

yadricchaya mat-kathadau

jata-shraddhas tu yah puman

na nirviëëo nati-sakto

bhakti-yogo ’sya siddhi-dah

yadricchaya—somehow or other by good fortune; mat-katha-adau—in the narrations, songs, philosophy, dramatical performances, etc., that describe My glories; jata—awakened; shraddhah—faith; tu—indeed; yah—one who; puman—a person; na—not; nirviëëah—disgusted; na—not; ati-saktah—very attached; bhakti-yogah—the path of loving devotion; asya—his; siddhi-dah—will award perfection.

If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion to Me.(8)

 

 

tavat karmaëi kurvita

na nirvidyeta yavata

mat-katha-shravaëadau va

shraddha yavan na jayate

tavat—up to that time; karmaëi—fruitive activities; kurvita—one should execute; na nirvidyeta—is not satiated; yavata—as long as; mat-katha—of discourses about Me; shravaëa-adau—in the matter of shravaëam, kirtanam and so on; va—or; shraddha—faith; yavat—as long as; na—not; jayate—is awakened.

As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by sravanam kirtanam visnoh, one has to act according to the regulative principles of the Vedic injunctions. (9)

 

11.20.11 Shri Krishëa to Uddhava

asmiu loke vartamanah

sva-dharma-stho ’naghah shucih

jnanam vishuddham apnoti

mad-bhaktim va yadricchaya

asmin—in this; loke—world; vartamanah—existing; sva-dharma—in one’s prescribed duty; sthah—situated; anaghah—free from sinful activities; shucih—cleansed of material contamination; jnanam—knowledge; vishuddham—transcendental; apnoti—obtains; mat—to Me; bhaktim—devotional service; va—or; yadricchaya—according to one’s fortune.

One who is situated in his prescribed duty, free from sinful activities and cleansed of material contamination, in this very life obtains transcendental knowledge or, by fortune, devotional service unto Me.

 

11.21.02 Shri Krishëa to Uddhava

sve sve ’dhikare ya nishtha

sa guëah parikirtitah

viparyayas tu doshah syad

ubhayor esha nishcayah

sve sve—each in his own; adhikare—position; ya—such; nishtha—steadiness; sah—this; guëah—piety; parikirtitah—is declared to be; viparyayah—the opposite; tu—indeed; doshah—impiety; syat—is; ubhayoh—of the two; eshah—this; nishcayah—the definite conclusion.

Steadiness in one's own position is declared to be actual piety, whereas deviation from one's position is considered impiety. In this way the two are definitely ascertained.

 

11.03.30 Prabuddha to Maharaja Nimi

parasparanukathanam

pavanam bhagavad-yashah

mitho ratir mithas tushtir

nivrittir mitha atmanah

paraspara—mutual; anukathanam—discussion; pavanam—purifying; bhagavat—of the Supreme Lord; yashah—glories; mithah—mutual; ratih—loving attraction; mithah—mutual; tushtih—satisfaction; nivrittih—cessation of material miseries; mithah—mutual; atmanah—of the soul.

One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship, they feel mutual happiness and satisfaction. And by thus encouraging one another they are able to give up material sense gratification, which is the cause of all suffering.

 

11.03.31 Prabuddha to Maharaja Nimi

smarantah smarayantash ca

mitho ’ghaugha-haram harim

bhaktya sanjataya bhaktya

bibhraty utpulakam tanum

smarantah—remembering; smarayantah ca—and reminding; mithah—one another; agha-ogha-haram—who takes away everything inauspicious from the devotee; harim—the Supreme Personality of Godhead; bhaktya—by devotion; sanjataya—awakened; bhaktya—by devotion; bibhrati—possess; utpulakam—agitated by ecstasy; tanum—body.

The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritual bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.