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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-XII

Devotional Service in Practice

 sadhana-bhakti

11.23.49 Avanti Brahmana Chanting

deham mano-matram imam grihitva

mamaham ity andha-dhiyo manushyah

esho ’ham anyo ’yam iti bhramena

duranta-pare tamasi bhramanti

deham—the material body; manah-matram—coming simply from the mind; imam—this; grihitva—having accepted; mama—mine; aham—I; iti—thus; andha—blinded; dhiyah—their intelligence; manushyah—human beings; eshah—this; aham—I am; anyah—someone else; ayam—this is; iti—thus; bhramena—by the illusion; duranta-pare—unsurpassable; tamasi—within the darkness; bhramanti—they wander.

Persons who identify with this body, which is simply the product of the material mind, are blinded in their intelligence, thinking in terms of "I" and "mine". Because of their illusion of "this is I, but that is someone else," they wander in endless darkness.

 

11.22.37 Shri Krishna to Uddhava

shri-bhagavan uvaca

manah karma-mayam nRinam

indriyaih pancabhir yutam

lokal lokam prayaty anya

atma tad anuvartate

shri-bhagavan uvaca—the Supreme Personality of Godhead said; manah—the mind; karma-mayam—shaped by fruitive work; nRinam—of persons; indriyaih—along with the senses; pancabhih—five; yutam—conjoined; lokat—from one world; lokam—to another world; prayati—travels; anyah—separate; atma—the soul; tat—that mind; anuvartate—follows.

Lord Krishna said: The material mind of men is shaped by the reactions of fruitive work. Along with the five senses, it travels from one material body to another. The spirit soul, although different from this mind, follows it.

 

11.23.60 Shri Krishna to Uddhava

tasmat sarvatmana tata

nigrihana mano dhiya

mayy aveshitaya yukta

etavan yoga-sangrahah

tasmat—therefore; sarva-atmana—in all respects; tata—My dear Uddhava; nigrihana—bring under control; manah—the mind; dhiya—with intelligence; mayi—in Me; aveshitaya—which is absorbed; yuktah—linked up; etavan—thus; yoga-sangrahah—the essence of spiritual practice.

My dear Uddhava, fixing your intelligence in Me, you should thus completely control the mind. This is the essence of the science of yoga.

 

11.22.58-59 Shri Krishna to Uddhava

kshipto ’vamanito ’sadbhih

pralabdho ’suyito ’tha va

taditah sanniruddho va

vrittya va parihapitah

nishthyuto mutrito vajnair

bahudhaivam prakampitah

shreyas-kamah kricchra-gata

atmanatmanam uddharet

kshiptah—insulted; avamanitah—neglected; asadbhih—by bad men; pralabdhah—ridiculed; asuyitah—envied; atha va—or else; taditah—chastised; sanniruddhah—tied up; va—or; vrittya—of his means of livelihood; va—or; parihapitah—deprived; nishthyutah—spat upon; mutritah—polluted with urine; va—or; ajnaih—by foolish men; bahudha—repeatedly; evam—thus; prakampitah—agitated; shreyah-kamah—one who desires the highest goal in life; kricchra-gatah—experiencing difficulty; atmana—by his intelligence; atmanam—himself; uddharet—should save.

Even though neglected, insulted, ridiculed or envied by bad men, or even though repeatedly agitated by being beaten, tied up or deprived of one's occupation, spat upon or polluted with urine by ignorant people, one who desires the highest goal in life should in spite of all these difficulties use his intelligence to keep himself safe on the spiritual platform. (58/59)

 

07.01.31 Narada Muni to Maharaja Yudhisthira

gopyah kamad bhayat kamso

dveshac caidyadayo nripah

sambandhad vrishnayah snehad

yuyam bhaktya vayam vibho

gopyah—the gopis; kamat—out of lusty desires; bhayat—out of fear; kamsah—King Kamsa; dveshat—out of envy; caidya-adayah—Shishupala and others; nripah—kings; sambandhat—out of kinship; vrishnayah—the Vrishnis or the Yadavas; snehat—out of affection; yuyam—you (the Pandavas); bhaktya—by devotional service; vayam—we; vibho—O great King.

My dear King Yudhishthira, the gopis by their lusty desires, Kamsa by his fear, Shishupala and other kings by envy, the Yadus by their familial relationship with Krishna, you Pandavas by your great affection for Krishna, and we, the general devotees, by our devotional service, have obtained the mercy of Krishna. <listed in Beng both here and at end of this chpt; in English only at end.>

 

11.27.07 Shri Krishna to Uddhava

vaidikas tantriko mishra

iti me tri-vidho makhah

trayanam ipsitenaiva

vidhina mam samarcaret

vaidikah—according to the four Vedas; tantrikah—according to practical, explanatory literatures; mishrah—mixed; iti—thus; me—of Me; tri-vidhah—of three kinds; makhah—sacrifice; trayanam—of the three; ipsitena—that which one feels to be most suitable; eva—certainly; vidhina—by the process; mam—Me; samarcaret—one should properly worship.

One should carefully worship Me by selecting one of the three methods by which I receive sacrifice: Vedic, tantric or mixed.

 

11.03.47 Avirhotra to Maharaja Nimi

ya ashu hridaya-granthim

nirjihirishuh paratmanah

vidhinopacared devam

tantroktena ca keshavam

yah—one who; ashu—quickly; hridaya-granthim—the knot of the heart (false identification with the material body); nirjihirshuh—desirous of cutting; paratmanah—of the transcendental soul; vidhina—with the regulations; upacaret—he should worship; devam—the Supreme Personality of Godhead; tantra-uktena—which are described by the tantras (the supplementary Vedic literatures that give detailed instructions for spiritual practice); ca—as well (in addition to those regulations which are directly vedoktam); keshavam—Lord Keshava.

One who is desirous of very quickly cutting the knot of false ego that binds the spirit soul should worship the Supreme Lord, Kesava, by the regulaRitions found in Vedic literatures such as the tantras.

 

07.05.23-24 Prahlada Maharaja to Hiranyakasipu

shri-prahrada uvaca

shravanam kirtanam vishnoh

smaranam pada-sevanam

arcanam vandanam dasyam

sakhyam atma-nivedanam

iti pumsarpita vishnau

bhaktish cen nava-lakshana

kriyeta bhagavaty addha

tan manye 'dhitam uttamam

shri-prahradah uvaca—Prahlada Maharaja said; shravanam—hearing; kirtanam—chanting; vishnoh—of Lord Vishnu (not anyone else); smaranam—remembering; pada-sevanam—serving the feet; arcanam—offering worship (with shodashopacara, the sixteen kinds of paraphernalia); vandanam—offering prayers; dasyam—becoming the servant; sakhyam—becoming the best friend; atma-nivedanam—surrendering everything, whatever one has; iti—thus; pumsa arpita—offered by the devotee; vishnau—unto Lord Vishnu (not to anyone else); bhaktih—devotional service; cet—if; nava-lakshana—possessing nine different processes; kriyeta—one should perform; bhagavati—unto the Supreme Personality of Godhead; addha—directly or completely; tat—that; manye—I consider; adhitam—learning; uttamam—topmost.

Prahlada Maharaja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Vishnu, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming his servant, considering the Lord one's best friend, and surrendering everything unto Him [in other words, serving Him with the body, mind and words] - these nineprocesses are accepted as pure devotional service. One who has dedicated his life to the service of Krishna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

 

11.20.17 Shri Krishna to Uddhava

nri-deham adyam su-labham su-durlabham

plavam su-kalpam guru-karnadharam

mayanukulena nabhasvateritam

puman bhavabdhim na taret sa atma-ha

 

nr—human; deham—body; adyam—the source of all favorable results; su-labham—effortlessly obtained; su-durlabham—although impossible to obtain even with great endeavor; plavam—a boat; su-kalpam—extremely well suited for its purpose; guru—having the spiritual master; karna-dharam—as the captain of the boat; maya—by Me; anukulena—with favorable; nabhasvata—winds; iritam—impelled; puman—a person; bhava—of material existence; abdhim—the ocean; na—does not; taret—cross over; sah—he; atma-ha—the killer of his own soul.

The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence should be considered the killer of his own soul.

 

11.03.21-22 Prabuddha to Maharaja Nimi

tasmad gurum prapadyeta

jijnasuh shreya uttamam

shabde pare ca nishnatam

brahmany upashamashrayam

tasmat—therefore; gurum—a spiritual master; prapadyeta—one should take shelter of; jijnasuh—being inquisitive; shreyah uttamam—about the highest good; shabde—in the Vedas; pare—in the Supreme; ca—and; nishnatam—perfectlyknowledgeable; brahmani—(in these two aspects) of the Absolute Truth; upashama-ashrayam—fixed in detachment from material affairs.

Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be underRistood to be bona fide spiritual masters. (21)

 

 

tatra bhagavatan dharman

shikshed gurv-atma-daivatah

amayayanuvrittya yais

tushyed atmatma-do harih

tatra—there (in the association of the spiritual master); bhagavatan dharman—the science of devotional service; shikshet—should learn; guru-atma-daivatah—he for whom the spiritual master is his very life and worshipable deity; amayaya—without deceit; anuvrittya—by faithful service; yaih—by which (devotional science); tushyet—can be satisfied; atma—the Supreme Soul; atma-dah—who bestows His own self; harih—Lord Hari.

Accepting the bona fide spiritual master as one's life and soul and worshipable deity, the disciple should learn from him the process of pure devotional service. The Supreme Personality of Godhead, Hari, the soul of all souls, is inclined to give Himself to His pure devotees. Therefore, the disciple should learn from the spiritual master to serve the Lord without duplicity and in such a faithful and favorable way that the Supreme Lord, being satisfied, will offer Himself to the faithful disciple. (22)

 

11.07.32-35 Avadhuta Brahmana to Maharaja Yadu

shri-brahmana uvaca

santi me guravo rajan

bahavo buddhy-upashritah

yato buddhim upadaya

mukto ’tamiha tan shrinu

shri-brahmanah uvaca—the brahmana said; santi—there are; me—my; guravah—spiritual masters; rajan—O King; bahavah—many; buddhi—by my intelligence; upashritah—taken shelter of; yatah—from whom; buddhim—intelligence; upadaya—gaining; muktah—liberated; atami—I wander; iha—in this world; tan—them; shrinu—please hear.

The brahmana said: My dear King, with my intelligence I have taken shelter of many spiritual masters. Having gained transcendental understanding from them, I now wander about the earth in a liberated condition. Please listen as I describe them to you. (32)

 

 

prithivi vayur akasham

apo ’gnish candrama ravih

kapoto ’jagarah sindhuh

patango madhukrid gajah

madhu-ha harino minah

pingala kuraro ’rbhakah

kumari shara-krit sarpa

urnanabhih supeshakrit

ete me guravo rajan

catur-vimshatir ashritah

shiksha vrittibhir etesham

anvashiksham ihatmanah

prithivi—the earth; vayuh—the air; akasham—the sky; apah—the water; agnih—the fire; candramah—the moon; ravih—the sun; kapotah—the pigeon; ajagarah—the python; sindhuh—the sea; patangah—the moth; madhu-krit—the honeybee; gajah—the elephant; madhu-ha—the honey thief; harinah—the deer; minah—the fish; pingala—the prostitute named Pingala; kurarah—the kurara bird; arbhakah—the child; kumari—the young girl; shara-krit—the arrow maker; sarpah—the serpent; urna-nabhih—the spider; supesha-krit—the wasp; ete—these; me—me; guravah—spiritual masters; rajan—O King; catuh-vimshatih—twenty-four; ashritah—taken shelter of; shiksha—instruction; vrittibhih—from the activities; etesham—of them; anvashiksham—I have properly learned; iha—in this life; atmanah—about the self.

O King, I have taken shelter of twenty-four gurus, who are the followRiing: the earth, air, sky, water, fire, moon, sun, pigeon and python; the sea, moth, honeybee, elephant and honey thief; the deer, the fish, the prostitute Pingala, the kurara bird and the child; and the young girl, arrow maker, serpent, spider and wasp. My dear King, by studying their activities I have learned the science of the self. (33-35)

 

11.29.06 Uddhava to Shri Krishna

naivopayanty apacitim kavayas tavesha

brahmayushapi kritam riddha-mudah smarantah

yo ’ntar bahis tanu-bhritam ashubham vidhunvann

acarya-caittya-vapusha sva-gatim vyanakti

na eva—not at all; upayanti—are able to express; apacitim—their gratitude; kavayah—learned devotees; tava—Your; isha—O Lord; brahma-ayusha—with a lifetime equal to Lord Brahma’s; api—in spite of; kritam—magnanimous work; riddha—increased; mudah—joy; smarantah—remembering; yah—who; antah—within; bahih—outside; tanu-bhritam—of those who are embodied; ashubham—misfortune; vidhunvan—dissipating; acarya—of the spiritual master; caittya—of the Supersoul; vapusha—by the forms; sva—own; gatim—path; vyanakti—shows.

O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahma, for You appear in two features - externally as the acarya and internally as the Supersoul - to deliver the embodied living being by directing him how to come to You.

 

12.04.40 Shukadeva Gosvami to Maharaja Parikshit

samsara-sindhum ati-dustaram uttitirshor

nanyah plavo bhagavatah purushottamasya

lila-katha-rasa-nishevanam antarena

pumso bhaved vividha-duhkha-davarditasya

samsara—of material existence; sindhum—the ocean; ati-dustaram—impossible to cross; uttitirshoh—for one who desires to cross; na—there is not; anyah—any other; plavah—boat; bhagavatah—of the Personality of Godhead; purusha-uttamasya—the Supreme Lord; lila-katha—of the narrations of the pastimes; rasa—to the transcendental taste; nishevanam—the rendering of service; antarena—apart from; pumsah—for a person; bhavet—there can be; vividha—various; duhkha—of material miseries; dava—by the fire; arditasya—who is distressed.

For a person who is suffering in the fire of countless miseries and who desires to cross the insurmountable ocean of material existence, there is no suitable boat except that of cultivating devotion to the transcendental taste for the narrations of the Supreme Personality of Godhead's pastimes.

 

11.06.47-48 Uddhava to Shri Krishna

vata-vasana ya rishayah

shramana urdhra-manthinah

brahmakhyam dhama te yanti

shantah sannyasino ’malah

vata-vasanah—dressed by the air (naked); ye—those who are; rishayah—sages; shramanah—strict observers of spiritual practices; urdhva-manthinah—who have conserved their semen to the point that it has risen up to their heads; brahma-akhyam—known as Brahman; dhama—the (impersonal) spiritual abode; te—they; yanti—to go; shantah—peaceful; sannyasinah—members of the renounced order of life; amalah—sinless.

Naked sages who seriously endeavor in spiritual practice, who have raised their semem upward, who are peaceful and sinless members of the renounced order, attain the spiritual abode called Brahman. (47)

 

 

vayam tv iha maha-yogin

bhramantah karma-vartmasu

tvad-vartaya tarishyamas

tavakair dustaram tamah

vayam—we; tu—on the other hand; iha—in this world; maha-yogin—O greatest of yogis; bhramantah—wandering; karma-vartmasu—on the paths of material work; tvat—of You; vartaya—by discussion of the topics; tarishyamah—will cross over; tavakaih—along with Your devotees; dustaram—insurmountable; tamah—darkness;

O greatest of mystics, although we are conditioned souls wandering on the path of fruitive work, we will certainly cross beyond the darkness of this material world simply by hearing about Your Lordship in the association of Your devotees. (48)

 

05.03.12 Nabhi's Priests Pray to Shri Vishnu

atha kathancit skhalana-kshut-patana jrimbhana-duravasthanadishu

vivashanam nah smaranaya jvara-marana-dashayam api

sakala-kashmalanirasanani tava guna-krita-namadheyani vacana-gocarani bhavantu.

atha—still; kathancit—somehow or other; skhalana—stumbling; kshut—hunger; patana—falling down; jrimbhana—yawning; duravasthana—because of being placed in an undesirable position; adishu—and so on; vivashanam—unable; nah—of ourselves; smaranaya—to remember; jvara-marana-dashayam—in the case of having a high fever at the time of death; api—also; sakala—all; kashmala—sins; nirasanani—which can dispel; tava—Your; guna—attributes; krita—activities; namadheyani—names; vacana-gocarani—possible to be uttered; bhavantu—let them become.

Dear Lord, we may not be able to remember Your name, form and qualities due to stumbling, hunger, falling down, yawning or being in a miserable diseased condition at the time of death when there is a high fever. We therefore pray unto You, O Lord, for You are very affectionate to Your devotees. Please help us remember You and utter Your holy names, attributes and activities, which can dispel all the reactions of our sinful lives. <in Engl: 5.3.11 instead>

 

08.03.20 Gajendra to Shri Vishnu

ekantino yasya na kancanartham

vanchanti ye vai bhagavat-prapannah

aty-adbhutam tac-caritam sumangalam

gayanta ananda-samudra-magnah

ekantinah—unalloyed devotees (who have no desire other than Krishna consciousness); yasya—the Lord, of whom; na—not; kancana—some; artham—benediction; vanchanti—desire; ye—those devotees who; vai—indeed; bhagavat-prapannah—fully surrendered unto the lotus feet of the Lord; ati-adbhutam—which are wonderful; tat-caritam—the activities of the Lord; su-mangalam—and very auspicious (to hear); gayantah—by chanting and hearing; ananda—of transcendental bliss; samudra—in the ocean; magnah—who are immersed;

Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in full surrender and always hear and chant about His activities, which are most wonderful and auspicious. Thus they merge always in an ocean of transcendental bliss. Such devotees never ask the Lord for any benediction.

 

06.03.32 Yamaraja to the Yamadutas

shrinvatam grinatam viryany

uddamani harer muhuh

yatha sujataya bhaktya

shuddhyen natma vratadibhih

shrinvatam—of those hearing; grinatam—and chanting; viryani—the wonderful activities; uddamani—able to counteract sin; hareh—of the Supreme Personality of Godhead; muhuh—always; yatha—as; su jataya—easily brought forth; bhaktya—by devotional service; shuddhyet—may be purified; na—not; atma—the heart and soul; vrata-adibhih—by performing ritualistic ceremonies.

One who constantly hears and chants the holy name of the Lord and hears and chants about His activities can very easily attain the platform of pure devotional service, which can cleanse the dirt from one's heart. One cannot achieve such purification merely by observing vows and performing Vedic ritualistic ceremonies.

 

06.03.24 Yamaraja to the Yamadutas

etavatalam agha-nirharanaya pumsam

sankirtanam bhagavato guna-karma-namnam

vikrushya putram aghavan yad ajamilo 'pi

narayaneti mriyamana iyaya muktim

etavata—with this much; alam—sufficient; agha-nirharanaya—for taking away the reactions of sinful activities; pumsam—of human beings; sankirtanam—the congregational chanting; bhagavatah—of the Supreme Personality of Godhead; guna—of the transcendental qualities; karma-namnam—and of His names according to His activities and pastimes; vikrushya—crying to without offense; putram—his son; aghavan—the sinful; yat—since; ajamilah api—even Ajamila; narayana—the Lord's name, Narayana; iti—thus; mriyamanah—dying; iyaya—achieved; muktim—liberation.

Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from all sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajamila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Naaaayana.

 

12.03.51-52 Shukadeva Gosvami to Maharaja Parikshit

kaler dosha-nidhe rajann

asti hy eko mahan gunah

kirtanad eva krishnasya

mukta-sangah param vrajet

kaleh—of the age of Kali; dosha-nidheh—in the ocean of faults; rajan—O King; asti—there is; hi—certainly; ekah—one; mahan—very great; gunah—good quality; kirtanat—by chanting; eva—certainly; krishnasya—of the holy name of Krishna; mukta-sangah—liberated from material bondage; param—to the transcendental spiritual kingdom; vrajet—one can go.

My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krishna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. (51)

 

 

krite yad dhyayato vishnum

tretayam yajato makhaih

dvapare paricaryayam

kalau tad dhari-kirtanat

krite—in the Satya-yuga; yat—which; dhyayatah—from meditation; vishnum—on Lord Vishnu; tretayam—in the Treta-yuga; yajatah—from worshiping; makhaih—by performing sacrifices; dvapare—in the age of Dvapara; paricaryayam—by worshiping the lotus feet of Krishna; kalau—in the age of Kali; tat—that same result (can be achieved); hari-kirtanat—simply by chanting the Hare Krishna maha-mantra.

Whatever result was obtained in Satya-yuga by meditating on Vishnu, in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting th Hare Krishna maha-mantra. (52)

 

11.14.28 Shri Krishna to Uddhava

tasmad asad-abhidhyanam

yatha svapna-manoratham

hitva mayi samadhatsva

mano mad-bhava-bhavitam

tasmat—therefore; asat—material; abhidhyanam—processes of elevation which absorb one’s attention; yatha—just as; svapna—in a dream; manah-ratham—mental concoction; hitva—giving up; mayi—in Me; samadhatsva—completely absorb; manah—the mind; mat-bhava—by consciousness of Me; bhavitam—purified.

Therefore, one should reject all material processes of elevation, which are like the mental creations of a dream, and should completely absorb one's mind in Me. By constantly thinking of Me, one becomes purified.

 

11.14.25-27 Shri Krishna to Uddhava

yathagnina hema malam jahati

dhmatam punah svam bhajate ca rupam

atma ca karmanushayam vidhuya

mad-bhakti-yogena bhajaty atho mam

yatha—just as; agnina—by fire; hema—gold; malam—impurities; jahati—gives up; dhmatam—smelted; punah—again; svam—its own; bhajate—enters; ca—also; rupam—form; atma—the spirit soul or consciousness; ca—also; karma—of fruitive activities; anushayam—the resultant contamination; vidhuya—removing; mat-bhakti-yogena—by loving service to Me; bhajati—worships; atho—thus; mam—Me.

Just as gold, when smelted in fire, gives up its impurities and returns to its pure brilliant state, similarly, the spirit soul, absorbed in the fire of bhakti-yoga, is purified of all contamination caused by previous fruitive activities and returns to its original position of serving Me in the spiritual world. (25)

 

 

yatha yathatma parimrijyate ’sau

mat-punya-gatha-shravanabhidhanaih

tatha tatha pashyati vastu sukshmam

cakshur yathaivanjana-samprayuktam

yatha yatha—as much as; atma—the spirit soul, the conscious entity; parimrijyate—is cleansed of material contamination; asau—he; mat-punya-gatha—the pious narrations of My glories; shravana—by hearing; abhidhanaih—and by chanting; tatha tatha—exactly in that proportion; pashyati—he sees; vastu—the Absolute Truth; sukshmam—subtle, being nonmaterial; cakshuh—the eye; yatha—just as; eva—certainly; anjana—with medicinal ointment; samprayuktam—treated.

When a diseased eye is treated with medical ointment it gradually recovers its power to see. Similarly, as a conscious living entity cleanses himself of material contamination by hearing and chanting the pious narrations of my glories, he regains his ability to see Me, the Absolute Truth, in My subtle spiritual form. (26)

 

 

vishayan dhyayatash cittam

vishayeshu vishajjate

mam anusmaratash cittam

mayy eva praviliyate

vishayan—objects of sense gratification; dhyayatah—of one who is meditating on; cittam—the consciousness; vishayeshu—in the objects of gratification; vishajjate—becomes attached; mam—Me; anusmaratah—of one remembering constantly; cittam—the consciousness; mayi—in Me; eva—certainly; praviliyate—is absorbed.

The mind of one meditating upon the objects of sense gratification is certainly entangled in such objects, but if one constantly remembers Me, then the mind is absorbed in Me. (27)

 

11.14.29 Shri Krishna to Uddhava

strinam stri-sanginam sangam

tyaktva durata atmavan

ksheme vivikta asinash

cintayen mam atandritah

strinam—of women; stri—to women; sanginam—of those who are attached or intimately associated; sangam—association; tyaktva—giving up; duratah—far away; atma-van—being conscious of the self; ksheme—fearless; vivikte—in a separated or isolated place; asinah—sitting; cintayet—one should concentrate; mam—on Me; atandritah—with great care.

Being conscious of the eternal self, one should give up association with women and those associated with women. Sitting fearlessly in a solitary place, one should concentrate the mind on Me with great attention.

 

09.19.17 Yayati to his Wife Devayani

matra svasra duhitra va

naviviktasano bhavet

balavan indriya-gramo

vidvamsam api karshati

matra—with one's mother; svasra—with one's sister; duhitra—with ones own daughter; va—either; na—not; avivikta-asanah—seated closely on one seat; bhavet—one should be; balavan—very strong; indriya-gramah—the group of senses; vidvamsam—the very learned and advanced person; api—even; karshati—agitates.

One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.

 

09.19.14 Yayati to his wife Devayani

na jatu kamah kamanam

upa bhogena shamyati

havisha krishna-vartmeva

bhuya evabhivardhate

na—not; jatu—at any time; kamah—lusty desires; kamanam—of persons who are very lusty; upabhogena—by enjoyment of lusty desires; shamyati—can be pacified; havisha—by supplying butter; krishna-vartma—fire; iva—like; bhuyah—again and again; eva—indeed; abhivardhate—increases more and more.

As supplying butter to a fire does not diminish the fire but instead increases it more and more,the endeavor to stop lusty desires by continual enjoyment can never be successful. [In fact, one must voluntarily cease from material desires.]

 

11.14.30 Shri Krishna to Uddhava

na tathasya bhavet klesho

bandhash canya-prasangatah

yoshit-sangad yatha pumso

yatha tat-sangi-sangatah

na—not; tatha—like that; asya—of him; bhavet—could be; kleshah—suffering; bandhah—bondage; ca—and; anya-prasangatah—from any other attachment; yoshit—of women; sangat—from attachment; yatha—just as; pumsah—of a man; yatha—similarly; tat—to women; sangi—of those attached; sangatah—from the association.

Of all kinds of suffering and bondage arising from various attachments, none is greater than the suffering and bondage arising from attachment to women and intimate contact with those attached to women.

 

01.09.23 Suta Gosvami to Shaunaka Rshi

bhaktyaveshya mano yasmin

vaca yan-nama kirtayan

tyajan kalevaram yogi

mucyate kama-karmabhih

bhaktya—with devout attention; aveshya—meditating; manah—mind; yasmin—in whose; vaca—by words; yat—Krishna; nama—holy name; kirtayan—by chanting; tyajan—quitting; kalevaram—this material body; yogi—the devotee; mucyate—gets release; kama-karmabhih—from fruitive activities.

The Personality of Godhead, who appears in the mind of the devotee by attentive devotion and meditation and by chanting of the holy name, releases the devotee from the bondage of fruitive activities at the time of his quitting the material body.

 

10.82.48 Gopis to Krishna

ahush ca te nalina-nabha padaravindam

yogeshvarair hridi vicintyam agadha-bodhaih

samsara-kupa-patitottaranavalambam

geham jusham api manasy udiyat sada nah

ahuh—the gopis said; ca—and; te—Your; nalina-nabha—O Lord, whose navel is just like a lotus flower; pada-aravindam—lotus feet; yoga-ishvaraih—by the great mystic yogis; hridi—within the heart; vicintyam—to be meditated upon; agadha-bodhaih—who were highly learned philosophers; samsara-kupa—the dark well of material existence; patita—of those fallen; uttarana—of deliverers; avalambam—the only shelter; geham—family affairs; jusham—of those engaged; api—though; manasi—in the minds; udiyat—let be awakened; sada—always; nah—our.

The gopis spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogis and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.

 

02.08.06 Maharaja Parikshit to Shukadeva Gosvami

dhautatma purushah krishna-

pada-mulam na muncati

mukta-sama-parikleshah

panthah sva-sharanam yatha

dhauta-atma—whose heart has been cleansed; purushah—the living being; krishna—the Supreme Personality of Godhead; pada-mulam—the shelter of the lotus feet; na—never; muncati—gives up; mukta—liberated; sarva—all; parikleshah—of all miseries of life; panthah—the traveler; sva-sharanam—in his own abode; yatha—as it were.

A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Krishna, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey.

 

11.23.57 Avanti Brahmana Chanting

etam sa asthaya paratma-nishtham

adhyasitam purvatamair maharshibhih

aham tarishyami duranta-param

tamo mukundanghri-nishevayaiva

etam—this; sah—such; asthaya—becoming completely fixed in; para-atma-nishtham—devotion to the Supreme Person, Krishna; adhyasitam—worshiped; purva-tamaih—by previous; maha-rishibhih—acaryas; aham—I; tarishyami—shall cross over; duranta-param—the insurmountable; tamah—the ocean of nescience; mukunda-anghri—of the lotus feet of Mukunda; nishevaya—by worship; eva—certainly.

I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krishna. This was approved by the previous acaryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead.

 

11.05.42 Karabhajana Muni to Maharaja Nimi

sva-pada-mulam bhajatah priyasya

tyaktanya-bhavasya harih pareshah

vikarma yac cotpatitam kathancid

dhunoti sarvam hridi sannivishtah

sva-pada-mulam—the lotus feet of Krishna, the shelter of the devotees; bhajatah—who is engaged in worshiping; priyasya—who is very dear to Krishna; tyakta—given up; anya—for others; bhavasya—of one whose disposition or inclination; harih—the Supreme Personality of Godhead; para-ishah—the Supreme Lord; vikarma—sinful activities; yat—whatever; ca—and; utpatitam—occurred; kathancit—somehow; dhunoti—removes; sarvam—all; hridi—in the heart; sannivishtah—entered.

One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone's heart, immediately takes away the reaction to such sin.

 

11.02.43 Kavi to Maharaja Nimi

ity acyutanghrim bhajato ’nuvrittya

bhaktir viraktir bhagavat-prabodhah

bhavanti vai bhagavatasya rajams

tatah param shantim upaiti sakshat

iti—thus; acyuta—of the infallible Supreme Lord; anghrim—the feet; bhajatah—for one who is worshiping; anuvrittya—by constant practice; bhaktih—devotion; viraktih—detachment; bhagavat-prabodhah—knowledge of the Personality of Godhead; bhavanti—they manifest; vai—indeed; bhagavatasya—for the devotee; rajan—O King Nimi; tatah—then; param shantim—supreme peace; upaiti—he attains; sakshat—directly.

My dear King, the devotee who worships the lotus feet of the infallible Personality of Godhead with constant endeavor thus achieves unflinching devotion, detachment and experienced knowledge of the Personality of Godhead. In this way the successful devotee of the Lord achieves supreme spiritual peace.

 

 

11.02.33 Kavi to Maharaja Nimi

shri-kavir uvaca

manye ’kutashcid-bhayam acyutasya

padambujopasanam atra nityam

udvigna-buddher asad-atma-bhavad

vishvatmana yatra nivartate bhih

shri-kavih uvaca—Shri Kavi said; manye—I consider; akutashcit-bhayam—fearlessness; acyutasya—of the infallible Lord; pada-ambuja—of the lotus feet; upasanam—the worship; atra—in this world; nityam—constantly; udvigna-buddheh—of one whose intelligence is disturbed; asat—that which is only temporary; atma-bhavat—by thinking to be the self; vishva-atmana—thoroughly; yatra—in which (service to the Lord); nivartate—ceases; bhih—fear.

Shri Kavi said: I consider that one whose intelRiligence is constantly disturbed by his falsely identifying himself with the temporary material world can achieve real freedom from fear only by worshiping the lotus feet of the infallible Supreme Lord. In such devotional service, all fear ceases entirely.

 

11.03.48 Avirhotra to Maharaja Nimi

labdhvanugraha acaryat

tena sandarshitagamah

maha-purusham abhyarcen

murtyabhimatayatmanah

labdhva—having obtained; anugrahah—mercy; acaryat—from the spiritual master; tena—by him; sandarshita—being shown; agamah—(the process of worship given by) the vaishnava-tantras; maha-purusham—the Supreme Person; abhyarcet—the disciple should worship; murtya—in the particular personal form; abhimataya—which is preferred; atmanah—by himself.

Having obtained the mercy of his spiritual master, who reveals to the disciple the injunctions of Vedic scriptures the devotee should worship the Supreme Personality of Godhead in the particular personal form of the Lord the devotee finds most attractive.

 

11.03.51 Avirhotra to Maharaja Nimi

Prevod je od stihova 50 i 51 ne samo 51, pa sam shodno tome stavio i sanskrit od oba stiha.

arcadau hridaye capi

yatha-labdhopacarakaih

dravya-kshity-atma-lingani

nishpadya prokshya casanam

padyadin upakalpyatha

sannidhapya samahitah

hrid-adibhih krita-nyaso

mula-mantrena carcayet

arca-adau—in the form of the Deity and His paraphernalia; hridaye—in the heart; ca api—also; yatha-labdha—whatever is available; upacarakaih—with ingredients of worship; dravya—the physical items to be offered; kshiti—the ground; atma—one’s own mind; lingani—and the Deity; nishpadya—preparing; prokshya—sprinkling with water for purification; ca—and; asanam—one’s seat; padya-adin—the water for bathing the Deity’s feet and other offerings; upakalpya—getting ready; atha—then; sannidhapya—placing the Deity in His proper place; samahitah—concentrating one’s attention; hrit-adibhih—on the Deity’s heart and other places of the body; krita-nyasah—having drawn sacred marks; mula-mantrena—with the appropriate basic mantra for worshiping the particular Deity; ca—and; arcayet—one should offer worship.

The devotee should gather whatever ingredients for worshiping the Deity are available, make ready the offerings, the ground, his mind and the Deity, sprinkle his sitting place with water for purification and prepare the bathing water and other paraphernalia. The devotee should then place the Deity in His proper place, both physically and within his own mind, concentrate his attention, and mark the Deity's heart and other parts of the body with tilaka. Then he should offer worship with the appropriate mantra.

 

11.03.53 Avirhotra to Maharaja Nimi

Prevod je od stihova 52 i 53 ne samo 53, pa sam shodno tome stavio i sanskrit od oba stiha

sangopangam sa-parshadam

tam tam murtim sva-mantratah

padyarghyacamaniyadyaih

snana-vaso-vibhushanaih

gandha-malyakshata-sragbhir

dhupa-dipopaharakaih

sangam sampujya vidhivat

stavaih stutva named dharim

sa-anga—including the limbs of His transcendental body; upangam—and His special bodily features such as His Sudarshana disc and other weapons; sa-parshadam—along with His personal associates; tam tam—each particular; murtim—Deity; sva-mantratah—by the Deity’s own mantra; padya—with water for bathing the feet; arghya—scented water for greeting; acamaniya—water for washing the mouth; adyaih—and so on; snana—water for bathing; vasah—fine clothing; vibhushanaih—ornaments; gandha—with fragrances; malya—necklaces; akshata—unbroken barleycorns; sragbhih—and flower garlands; dhupa—with incense; dipa—and lamps; upaharakaih—such offerings; sa-angam—in all aspects; sampujya—completing the worship; vidhivat—in accordance with the prescribed regulations; stavaih stutva—honoring the Deity by offering prayers; namet—one should bow down; harim—to the Lord.

One should worship the Deity along with each of the limbs of His transcendental body, His weapons such as the Sudarsana cakra, His other bodily features and His personal associates. One should worship each of these transcendental aspects of the Lord by its own mantra and with offerings of water to wash the feet, scented water to wash the mouth, water for bathing, fine clothing and ornaments, fragrant oils, valuable necklaces, unbroken barleycorns, flower garlands, incense and lamps. Having thus completed the worship in all its aspects in accordance with the prescribed regulations, one should then honor the Deity of Lord Hari with prayers and offer obeisanRices to Him by bowing down.

10.81.19 Sudama Brahmana Thought

svargapavargayoh pumsam

rasayam bhuvi sampadam

sarvasam api siddhinam

mulam tac-caranarcanam

svarga—of heaven; apavargayoh—and of ultimate liberation; pumsam—for all men; rasayam—in the subterranean regions; bhuvi—and on the earth; sampadam—of opulences; sarvasam—all; api—also; siddhinam—of mystic perfections; mulam—the root cause; tat—His; carana—of the feet; arcanam—the worship.

Devotional service to His lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth.

 

10.84.37 The Sages at Kuruksetra to Vasudeva

ayam svasty-ayanah pantha

dvi-jater griha-medhinam

yac chraddhayapta-vittena

shuklenejyeta purusham

ayam—this; svasti—auspiciousness; ayanah—bringing; pantha—the path; dvi-jateh—for one who is twice-born (being a member of one of the three higher social orders); griha—at home; medhinam—who performs sacrifices; yat—that; shraddhaya—selflessly; apta—obtained by just means; vittena—with his possessions; shuklena—untainted; ijyeta—one should worship; purushah—the Personality of Godhead.

This is the most auspicious path for a religious householder of the twice-born orders - to selflessly worship the Personality of Godhead with wealth honestly obtained.

 

11.11.34-36 Shri Krishna to Uddhava

mal-linga-mad-bhakta-jana-

darshana-sparshanarcanam

paricarya stutih prahva-

guna-karmanukirtanam

mat-katha-shravane shraddha

mad-anudhyanam uddhava

sarva-labhopaharanam

dasyenatma-nivedanam

maj-janma-karma-kathanam

mama parvanumodanam

gita-tandava-vaditra-

goshthibhir mad-grihotsavah

mat-linga—My appearance in this world as the Deity, etc.; mat-bhakta jana—My devotees; darshana—seeing; sparshana—touching; arcanam—and worshiping; paricarya—rendering personal service; stutih—offering prayers of glorification; prahva—obeisances; guna—My qualities; karma—and activities; anukirtanam—constantly glorifying; mat-katha—topics about Me; shravane—in hearing; shraddha—faith due to love; mat-anudhyanam—always meditating on Me; uddhava—O Uddhava; sarva-labha—all that one acquires; upaharanam—offering; dasyena—by accepting oneself as My servant; atma-nivedanam—self-surrender; mat-janma-karma-kathanam—glorifying My birth and activities; mama—My; parva—in festivals such as Janmashtami; anumodanam—taking great pleasure; gita—by songs; tandava—dancing; vaditra—musical instruments; goshthibhih—and discussions among devotees; mat-griha—in My temple; utsavah—festivals;

My dear Uddhava, one can give up false pride and prestige by engaging in the following devotional activities. One may purify oneself by seeing, touching, worshiping, serving and offering prayers of glorification and obeisances to My form as the Deity and to My pure devotees. One should also glorify My transcendenRital qualities and activities, hear with love and faith the narrations of My glories and constantly meditate on Me. One should offer to Me whatever one acquires, and accepting oneself as My eternal servant, one should give oneself completely to Me. One should always discuss My birth and activities and enjoy life by participating in festivals, such as Janmastami, which glorify My pastimes. In My temple, one should also participate in festivals and ceremonies by singing, dancing, playing musical instruments and discussing Me with other Vaishnavas. (34-36)

 

11.27.16-17 Shri Krishna to Uddhava

snanalankaranam preshtham

arcayam eva tuddhava

sthandile tattva-vinyaso

vahnav ajya-plutam havih

surye cabhyarhanam preshtham

salile saliladibhih

shraddhayopahritam preshtham

bhaktena mama vary api

snana—bathing; alankaranam—and decorating with clothing and ornaments; preshtham—is most appreciated; arcayam—for the Deity form; eva—certainly; tu—and; uddhava—O Uddhava; sthandile—for the Deity drawn upon the ground; tattva-vinyasah—establishing the expansions and potencies of the Lord within the various limbs of the Deity by chanting the respective mantras; vahnau—for the sacrificial fire; ajya—in ghee; plutam—drenched; havih—the oblations of sesame, barley and so on; surye—for the sun; ca—and; abhyarhanam—the yoga meditation of twelve asanas and offerings of arghya; preshtham—most dear; salile—for the water; salila-adibhih—by offerings of water and so on; shraddhaya—with faith; upahritam—presented; preshtham—most dear; bhaktena—by the devotee; mama—My; vari—water; api—even.

In worshiping the temple Deity, my dear Uddhava, bathing and decoration are the most pleasing offerings. For the Deity traced on sacred ground, the process of tattva-vinyasa is most dear. Oblations of sesame and barley soaked in ghee are the preferred offering to the sacrificial fire, whereas worship consisting of upasthana and arghya is preferred for the sun. One should worship Me in the form of water by offering water itself. Actually, whatever is offered to Me in faith by My devotee - even if only a little water - is most dear to Me. (16-17)

 

11.27.18 Shri Krishna to Uddhava

bhury apy abhaktopahritam

na me toshaya kalpate

gandho dhupah sumanaso

dipo ’nnadyam ca kim punah

bhuri—opulent; api—even; abhakta—by a nondevotee; upahritam—offered; na—does not; me—My; toshaya—satisfaction; kalpate—create; gandhah—fragrance; dhupah—incense; sumanasah—flowers; dipah—lamps; anna-adyam—foodstuffs; ca—and; kim punah—what to speak of.

Even very opulent presentations do not satisfy Me if they are offered by nondevotees. But I am pleased by any insignificant offering made by My loving devotees, and I am certainly most pleased when nice presentations of fragrant oil, incense, flowers and palatable foods are offered with love.

 

11.27.33 Shri Krishna to Uddhava

padyam acamaniyam ca

gandham sumanaso ’kshatan

dhupa-dipopaharyani

dadyan me shraddhayarcakah

padyam—water for washing the feet; acamaniyam—water for washing the mouth; ca—and; gandham—fragrances; sumanasah—flowers; akshatan—unbroken grains; dhupa—incense; dipa—lamps; upaharyani—such items of paraphernalia; dadyat—he should present; me—to Me; shraddhaya—with faith; arcakah—the worshiper.

The worshiper should faithfully present Me with water for washing My feet and mouth, fragrant oils, flowers and unbroken grains, along with incense, lamps and other offerings.

 

11.27.45-46 Shri Krishna to Uddhava

stavair uccavacaih stotraih

pauranaih prakritair api

stutva prasida bhagavann

iti vandeta danda-vat

stavaih—with prayers from the scriptures; ucca-avacaih—of greater and lesser varieties; stotraih—and with prayers written by human authors; pauranaih—from the Puranas; prakritaih—from ordinary sources; api—also; stutva—thus praying to the Lord; prasida—please show Your mercy; bhagavan—O Lord; iti—thus saying; vandeta—one should pay homage; danda-vat—falling down on the ground like a rod.

The devotee should offer homage to the Lord with all kinds of hymns and prayers, both from the puranas and from other ancient scriptures, and also from ordinary traditions. Praying "O Lord, please be merciful to me!" he should fall down flat like a rod to offer his obeisances. (45)

 

 

shiro mat-padayoh kritva

bahubhyam ca parasparam

prapannam pahi mam isha

bhitam mrityu-graharnavat

shirah—his head; mat-padayoh—at My two feet; kritva—placing; bahubhyam—with the hands; ca—and; parasparam—together (grasping the feet of the Deity); prapannam—who am surrendered; pahi—please protect; mam—me; isha—O Lord; bhitam—afraid; mrityu—of death; graha—the mouth; arnavat—of this material ocean.

Placing his head at the feet of the Deity, he should then stand with folded hands before the Lord and pray, "O my Lord, please protect me, who am surrendered unto You. I am most fearful of this ocean of material existence, standing as I am in the mouth of death." (46)

 

11.06.46 Uddhava to Shri Krishna

tvayopabhukta-srag-gandha-

vaso-’lankara-carcitah

ucchishta-bhojino dasas

tava mayam jayema hi

tvaya—by You; upabhukta—already enjoyed; srak—with the garlands; gandha—fragrances; vasah—garments; alankara—and ornaments; carcitah—adorned; ucchishta—the remnants of Your food; bhojinah—eating; dasah—Your servants; tava—Your; mayam—illusory energy; jayema—we will conquer; hi—indeed.

Simply by decorating ourselves with the garlands, fragrant oils, clothes and ornaments that You have already enjoyed, and by eating the remnants of Your meals, we, Your servants, will indeed conquer Your illusory energy.

 

11.11.05 Shri Krishna to Uddhava

atha baddhasya muktasya

vailakshanyam vadami te

viruddha-dharminos tata

sthitayor eka-dharmini

atha—thus; baddhasya—of the conditioned soul; muktasya—of the liberated Personality of Godhead; vailakshanyam—different characteristics; vadami—I will now speak; te—unto you; viruddha—opposing; dharminoh—whose two natures; tata—My dear Uddhava; sthitayoh—of the two who are situated; eka-dharmini—in the one body which manifests their different characteristics.

Thus, My dear Uddhava, in the same material body we find opposing characteristics, such as great happiness and misery. That is because both the Supreme Personality of Godhead, who is eternally liberated, as well as the conditioned soul are within the body. I shall now speak to you about their different characteristics.

 

11.11.39 Shri Krishna to Uddhava

sammarjanopalepabhyam

seka-mandala-vartanaih

griha-shushrushanam mahyam

dasa-vad yad amayaya

sammarjana—by thoroughly sweeping and dusting; upalepabhyam—then by smearing water and cow dung; seka—by sprinkling scented water; mandala-vartanaih—by construction of mandalas; griha—of the temple, which is My home; shushrushanam—service; mahyam—for My sake; dasa-vat—being like a servant; yat—which; amayaya—without duplicity;

One should consider oneself to be My humble servant, without duplicity, and thus should help to clean the temple, which is My home. First one should sweep and dust thoroughly, and then one should further cleanse with water and cow dung. Having dried the temple, one should sprinkle scented waterand decorate the temple with mandalas. One should thus act just like My servant.

 

11.11.40-41 Shri Krishna to Uddhava

amanitvam adambhitvam

kritasyaparikirtanam

api dipavalokam me

nopayunjyan niveditam

amanitvam—being without false prestige; adambhitvam—being prideless; kritasya—one’s devotional activities; aparikirtanam—not advertising; api—moreover; dipa—of lamps; avalokam—the light; me—which belong to Me; na—not; upayunjyat—one should engage; niveditam—things already offered to others;

A devotee should never advertise his devotional activities; therefore his service will not be the cause of false pride. One should never use lamps that are offered to Me for other purposes simply because there is need of illumination, and similarly, one should never offer to Me anything that has been offered to or used by others. (40)

 

 

yad yad ishtatamam loke

yac cati-priyam atmanah

tat tan nivedayen mahyam

tad anantyaya kalpate

yat yat—anything; ishta-tamam—most desired; loke—in the material world; yat ca—and anything; ati-priyam—most dear; atmanah—of oneself; tat tat—that very thing; nivedayet—one should offer; mahyam—unto Me; tat—that offering; anantyaya—for immortality; kalpate—qualifies one.

Whatever is most desired by one within this material world, and whatever is most dear to oneself - one should offer that very thing to Me. Such an offering qualifies one for eternal life. (41)

 

11.11.47 Shri Krishna to Uddhava

ishta-purtena mam evam

yo yajeta samahitah

labhate mayi sad-bhaktim

mat-smritih sadhu-sevaya

ishta—by sacrificial performances for one’s own benefit; purtena—and pious works for the benefit of others, such as digging wells; mam—Me; evam—thus; yah—one who; yajeta—worships; samahitah—with mind fixed in Me; labhate—such a person obtains; mayi—in Me; sat-bhaktim—unflinching devotional service; mat-smritih—realized knowledge of Me; sadhu—with all superior qualities; sevaya—by service.

One who has executed sacrificial performances and pious works for My satisfaction, and who thus worships Me with fixed attention, obtains unflinching devotional service unto Me. By the excellent quality of his service such a worshiper obtains realized knowledge of Me.

 

11.19.21-24 Shri Krishna to Uddhava

adarah paricaryayam

sarvangair abhivandanam

mad-bhakta-pujabhyadhika

sarva-bhuteshu man-matih

mad-artheshv anga-ceshta ca

vacasa mad-guneranam

mayy arpanam ca manasah

sarva-kama-vivarjanam

mad-arthe ’rtha-parityago

bhogasya ca sukhasya ca

ishtam dattam hutam japtam

mad-artham yad vratam tapah

evam dharmair manushyanam

uddhavatma-nivedinam

mayi sanjayate bhaktih

ko ’nyo ’rtho ’syavashishyate

adarah—great respect; paricaryayam—for My devotional service; sarva-angaih—with all the limbs of the body; abhivandanam—offering obeisances; mat—My; bhakta—of the devotees; puja—worship; abhyadhika—preeminent; sarva-bhuteshu—in all living entities; mat—of Me; matih—consciousness; mat-artheshu—for the sake of serving Me; anga-ceshta—ordinary, bodily activities; ca—also; vacasa—with words; mat-guna—My transcendental qualities; iranam—declaring; mayi—in Me; arpanam—placing; ca—also; manasah—of the mind; sarva-kama—of all material desires; vivarjanam—rejection; mat-arthe—for My sake; artha—of wealth; parityagah—the giving up; bhogasya—of sense gratification; ca—also; sukhasya—of material happiness; ca—also; ishtam—desirable activities; dattam—charity; hutam—offering of sacrifice; japtam—chanting the holy names of the Lord; mat-artham—for the sake of achieving Me; yat—which; vratam—vows, such as fasting on Ekadashi; tapah—austerities; evam—thus; dharmaih—by such religious principles; manushyanam—of human beings; uddhava—Mv dear Uddhava; atma-nivedinam—who are surrendered souls; mayi—to Me; sanjayate—arises; bhaktih—loving devotion; kah—what; anyah—other; arthah—purpose; asya—of My devotee; avashishyate—remains.

Great respect for My devotional service, offering obeisances with the entire body, performing first-class worship of My devotees, consciousness of Me in all living entities, offering of ordinary, bodily activities in My devotional service, use of words to describe My qualities, offering the mind to Me, rejection of all material desires, giving up wealth for My devotional service, renouncing material sense gratification and happiness, and performing all desirable activities such as charity, sacriRifice, chanting, vows and austerities with the purpose of achieving Me - these constitute actual religious principles, by which those human beings who have actually surrendered themselves to Me automatically develop love for Me. What other purpose or goal could remain for My devotee? (21-24) <verse 24, in Bengali version, is placed after 11.29.34, below>

 

 

11.29.03-5 Uddhava to Shri Krishna

athata ananda-dugham padambujam

hamsah shrayerann aravinda-locana

sukham nu vishveshvara yoga-karmabhis

tvan-mayayami vihata na maninah

atha—now; atah—therefore; ananda-dugham—the source of all ecstasy; pada-ambujam—Your lotus feet; hamsah—the swanlike men; shrayeran—take shelter of; aravinda-locana—O lotus-eyed; sukham—happily; nu—indeed; vishva-ishvara—Lord of the universe; yoga-karmabhih—because of their practice of mysticism and fruitive work; tvat-mayaya—by Your material energy; ami—these; vihatah—defeated; na—do not (take shelter); maninah—those who are falsely proud.

Therefore, O lotus-eyed Lord of the universe, swanlike men happily take shelter of Your lotus feet, the source of all transcendental ecstasy. But those who take pride in their accomplishments in yoga and karma fail to take shelter of You and are defeated by Your illusory energy. (3)

 

 

kim citram acyuta tavaitad ashesha-bandho

daseshv ananya-sharanesu yad atma-sattvam

yo ’rocayat saha mrigaih svayam ishvaranam

shrimat-kirita-tata-pidita-pada-pithah

kim—what; citram—wonder; acyuta—O infallible Lord; tava—Your; etat—this; ashesha-bandho—O friend of all; daseshu—for the servants; ananya-sharaneshu—who have taken no other shelter; yat—which; atma-sattvam—intimacy with You; yah—who; arocayat—acted affectionately; saha—with; mrigaih—the animals (monkeys); svayam—Yourself; ishvaranam—of the great demigods; shrimat—effulgent; kirita—of the helmets; tata—by the edges; pidita—shaken; pada-pithah—whose footstool.

My dear infallible Lord, it is not very astonishing that You intimately approach Your servants who have taken exclusive shelter of You. After all, during Your appearance as Lord Ramacandra, while great demigods like Brahma were vying to place the effulgent tips of their helmets upon the cushion where Your lotus feet rested, You displayed special affection for monkeys such as Hanuman because they had taken exclusive shelter of You. (4)

 

 

tam tvakhilatma-dayiteshvaram ashritanam

sarvartha-dam sva-krita-vid vishrijeta ko nu

ko va bhajet kim api vismritaye ’nu bhutyai

kim va bhaven na tava pada-rajo-jusham nah

tam—that; tva—You; akhila—of all; atma—the Supreme Soul; dayita—the most dear; ishvaram—and the supreme controller; ashritanam—of those who take shelter of You; sarva-artha—of all perfections; dam—the bestower; sva-krita—the benefit you have given; vit—who knows; vishrijeta—can reject; kah—who; nu—indeed; kah—who; va—or; bhajet—can accept; kim api—anything; vismritaye—for forgetfulness; anu—consequently; bhutyai—for sense gratification; kim—what; va—or; bhavet—is; na—not; tava—Your; pada—of the lotus feet; rajah—the dust; jusham—for those who are serving; nah—ourselves.

Who, then, could dare reject You, the very Soul, the most dear object of worship, and the Supreme Lord of all - You who give all possible perfections to the devotees who take shelter of You? Who could be so ungrateful, knowing the benefits You bestow? Who would reject You and accept something for the sake of material enjoyment, which simply leads to forgetfulness of You? And what lack is there for us who are engaged in the service of the dust of Your lotus feet? (5)

 

11.29.34 Shri Krishna to Uddhava

martyo yada tyakta-samasta-karma

niveditatma vicikirshito me

tadamritatvam pratipadyamano

mayatma-bhuyaya ca kalpate vai

martyah—a mortal; yada—when; tyakta—having given up; samasta—all; karma—his fruitive activities; nivedita-atma—having offered his very self; vicikirshitah—desirous of doing something special; me—for Me; tada—at that time; amritatvam—immortality; pratipadyamanah—in the process of attaining; maya—with Me; atma-bhuyaya—for equal opulence; ca—also; kalpate—he becomes qualified; vai—indeed.

A person who gives up all fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing My own opulences.

 

11.29.09-10 Shri Krishna to Uddhava

kuryat sarvani karmani

mad-artham shanakaih smaran

mayy arpita-manash-citto

mad-dharmatma-mano-ratih

kuryat—one should perform; sarvani—all; karmani—prescribed activities; mat-artham—for Me; shanakaih—without becoming impetuous; smaran—remembering; mayi—unto Me; arpita—who has offered; manah-cittah—his mind and his intelligence; mat-dharma—My devotional service; atma-manah—of his own mind; ratih—the attraction.

Always remembering Me, one should perform all his duties for Me without becoming impetuous. With mind and intelligence offered to Me, one should fix his mind in attraction to My devotional service. (9)

 

 

deshan punyan ashrayeta

mad-bhaktaih sadhubhih shritan

devasura-manushyeshu

mad-bhaktacaritani ca

deshan—places; punyan—sacred; ashrayeta—he should take shelter of; mat-bhaktaih—by My devotees; sadhubhih—saintly; shritan—resorted to; deva—among the demigods; asura—demons; manushyeshu—and human beings; mat-bhakta—of My devotees; acaritani—the activities; ca—and.

One should take shelter of holy places where My saintly devotees reside, and one should be guided by the exemplary activities of My devotees, who appear among the demigods, demons and human beings. (10)

 

11.29.12 Shri Krishna to Uddhava

mam eva sarva-bhuteshu

bahir antar apavritam

ikshetatmani catmanam

yatha kham amalashayah

mam—Me; eva—indeed; sarva-bhuteshu—within all living beings; bahih—externally; antah—internally; apavritam—uncovered; iksheta—one should see; atmani—within himself; ca—also; atmanam—the Supreme Soul; yatha—as; kham—the sky; amala-ashayah—having a pure heart.

With a pure heart one should see Me, the Supreme Soul within all beings and also within oneself, to be both unblemished by anything material and also present everywhere, both externally and internally, just like the omnipresent sky.

 

11.29.15 Shri Krishna to Uddhava

nareshv abhikshnam mad-bhavam

pumso bhavayato ’cirat

spardhasuya-tiraskarah

sahankara viyanti hi

nareshu—in all persons; abhikshnam—constantly; mat-bhavam—the personal presence of Me; pumsah—of the person; bhavayatah—who is meditating upon; acirat—quickly; spardha—the tendency to feel rivalry (against equals); asuya—envy (of superiors); tiraskarah—and abuse (of inferiors); sa—along with; ahankarah—false ego; viyanti—they disappear;

For him who constantly meditates upon My presence within all persons, the bad tendencies of rivalry, envy and abusiveness, along with the false ego, are very quickly destroyed.

 

11.29.20 Shri Krishna to Uddhava

na hy angopakrame dhvamso

mad-dharmasyoddhavanv api

maya vyavasitah samyan

nirgunatvad anashishah

na—there is not; hi—indeed; anga—My dear Uddhava; upakrame—in the attempt; dhvamsah—destruction; mat-dharmasya—of My devotional service; uddhava—My dear Uddhava; anu—the slightest; api—even; maya—by Me; vyavasitah—established; samyak—perfectly; nirguna-tvat—because of its being transcendental; anashishah—having no ulterior motive.

My dear Uddhava, because I have personally established it, this process of devotional service unto Me is transcendental and free from any material motivation. Certainly a devotee never suffers even the slightest loss by adopting this process.

 

09.04.18-20 Shukadeva Gosvami to Maharaja Parikshit

sa vai manah krishna-padaravindayor

vacamsi vaikuntha-gunanuvarnane

karau harer mandira-marjanadishu

shrutim cakaracyuta-sat-kathodaye

sah—he (Maharaja Ambarisha); vai—indeed; manah—his mind; krishna-pada-aravindayoh—(fixed) upon the two lotus feet of Lord Krishna; vacamsi—his words; vaikuntha-guna-anuvarnane—describing the glories of Krishna; karau—his two hands; hareh mandira-marjana-adishu—in activities like cleansing the temple of Hari, the Supreme Personality of Godhead; shrutim—his ear; cakara—engaged; acyuta—of or about Krishna, who never falls down; sat-katha-udaye—in hearing the transcendental narrations;

Maharaja Ambarisha always engaged his mind in meditating upon the lotus feet of Krishna, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Krishna or about Krishna. (18)

 

 

mukunda-lingalaya-darshane drishau

tad-bhritya-gatra-sparshe 'nga-sangamam

ghranam ca tat-pada-saroja-saurabhe

shrimat-tulasya rasanam tad-arpite

mukunda-linga-alaya-darshane—in seeing the Deity and temples and holy dhamas of Mukunda; drishau—his two eyes; tat-bhritya—of the servants of Krishna; gatra-sparshe—in touching the bodies; anga-sangamam—contact of his body; ghranam ca—and his sense of smell; tat-pada—of His lotus feet; saroja—of the lotus flower; saurabhe—in (smelling) the fragrance; shrimat-tulasyah—of the tulasi leaves; rasanam—his tongue; tat-arpite—in the prasada offered to the Lord;

He engaged his eyes in seeing the Deity of Krishna, Krishna's temples and Krishna's places like Mathura and Vrindavana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasi offered to the Lord and he engaged his tongue in tasting the Lord's prasada. (19)

 

 

padau hareh kshetra-padanusarpane

shiro hrishikesha-pada bhivandane

kamam ca dasye na tu kama-kamyaya

yathottamashloka janashraya ratih

padau—his two legs; hareh—of the Personality of Godhead; kshetra—holy places like the temple or Vrindavana and Dvaraka; pada-anusarpane—walking to those places; shirah—the head; hrishikesha—of Krishna, the master of the senses; pada-abhivandane—in offering obeisances to the lotus feet; kamam ca—and his desires; dasye—in being engaged as a servant; na—not; tu—indeed; kama-kamyaya—with a desire for sense gratification; yatha—as; uttamashloka jana-ashraya—if one takes shelter of a devotee such as Prahlada; ratih—attachment.

He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Maharaja Ambarisha never desired anything for hisown sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires. (20)

 

 

07.01.26-27 Narada Muni to Maharaja Yudhishthira

tasmad vairanubandhena

nirvairena bhayena va

snehat kamena va yunjyat

kathancin nekshate prithak

tasmat—therefore; vaira-anubandhena—by constant enmity; nirvairena—by devotion; bhayena—by fear; va—or; snehat—from affection; kamena—by lusty desires; va—or; yunjyat—one should concentrate; kathancit—somehow or other; na—not; ikshate—sees; prithak—something else.

Therefore, by enmity or by devotional service, by fear, by affection or by lusty desire - by all of these or anyone of them - if a conditioned soul somehow or other concentrates his mind upon the Lord, the result is the same, for the Lord, because of His blissful position, is never affected by enmity or friendship. (26)

 

 

yatha vairanubandhena

martyas tan-mayatam iyat

na thata bhakti-yogena

iti me nishcita matih

yatha—as; vaira-anubandhena—by constant enmity; martyah—a person; tat-mayatam—absorption in Him; iyat—may attain; na—not; thata—in a like manner; bhakti-yogena—by devotional service; iti—thus; me—my; nishcita—definite; matih—opinion.

Narada Muni continued: By devotional service one cannot achieve such intense absorption in thought of the Supreme Personality of Godhead as one through enmity toward Him. That is my opinion. (27)

 

07.01.29 Narada Muni to Maharaja Yudhishthira

Prevod je od stihova 28 i 29 ne samo od 29, pa sam shodno tome stavio i sanskrit od oba stiha

 

kitah peshaskrita ruddhah

kudyayam tam anusmaran

samrambha-bhaya-yogena

vindate tat-svarupatam

evam krishne bhagavati

maya-manuja ishvare

vairena puta-papmanas

tam apur anucintaya

kitah—the grassworm; peshaskrita—by a bee; ruddhah—confined; kudyayam—in a hole in a wall; tam—that (bee); anusmaran—thinking of; samrambha-bhaya-yogena—through intense fear and enmity; vindate—attains; tat—of that bee; sva-rupatam—the same form; evam—thus; krishne—in Krishna; bhagavati—the Personality of Godhead; maya-manuje—who appeared by His own energy in His eternal humanlike form; ishvare—the Supreme; vairena—by enmity; puta-papmanah—those purified of sins; tam—Him; apuh—attained; anucintaya—by thinking of.

A grassworm confined in a hole of a wall by a bee thinks of the bee in fear and enmity and later becomes a bee simply because of such remembrance. Similarly, if the conditioned souls somehow or other think of Krishna, who is sac-cid-ananda-vigraha, they will become free from their sins. Whether thinking of Him as their worshipable Lord or an enemy, because of constantly thinking of Him they will regain their spiritual bodies.

 

07.01.30-32 Narada Muni to Maharaja Yudhishthira

kamad dveshad bhayat snehad

yatha bhaktyeshvare manah

aveshya tad-agham hitva

bahavas tad-gatim gatah

kamat—from lust; dveshat—from hatred; bhayat—from fear; snehat—from affection; yatha—as well as; bhaktya—by devotion; ishvare—in the Supreme; manah—the mind; aveshya—absorbing; tat—of that; agham—sin; hitva—giving up; bahavah—many; tat—of that; gatim—path of liberation; gatah—attained.

Many, many persons have attained liberation simply by thinking of Krishna with great attention and giving up sinful activities. This great attention may be due to lusty desires, inimical feelings, fear, affection or devotional service. I shall now explain how one receives Krishna's mercy simply by concentrating one's mind upon Him. (30)

 

 

gopyah kamad bhayat kamso

dveshac caidyadayo nripah

sambandhad vrishnayah snehad

yuyam bhaktya vayam vibho

gopyah—the gopis; kamat—out of lusty desires; bhayat—out of fear; kamsah—King Kamsa; dveshat—out of envy; caidya-adayah—Shishupala and others; nripah—kings; sambandhat—out of kinship; vrishnayah—the Vrishnis or the Yadavas; snehat—out of affection; yuyam—you (the Pandavas); bhaktya—by devotional service; vayam—we; vibho—O great King.

My dear King Yudhishthira, the gopis by their lusty desires, Kamsa by his fear, Shishupala and other kings by envy, the Yadus by their familial relationship with Krishna, and we, the general devotees, by our devotional service, have obtained the mercy of Krishna. (31)

 

 

katamo 'pi na venah syat

pancanam purusham prati

tasmat kenapy upayena

manah krishne niveshayet

katamah api—anyone; na—not; venah—the atheistic King Vena; syat—would adopt; pancanam—of the five (previously mentioned); purusham—the Supreme Personality of Godhead; prati—in regard to; tasmat—therefore; kenapi—by any; upayena—means; manah—the mind; krishne—in Krishna; niveshayet—one should fix.

Somehow or other, one must consider the form of Krishna very seriously. Then, by one of the five different processes mentioned above, one can return home, back to Godhead. Atheists like King Vena, however, being unable to think of Krishna's form in any of these five ways, cannot attain salvation. Therefore, one must somehow think of Krishna, whether in a friendly way or inimically. (32)

 

10.87.23 The Personified Vedas to Maha-Vishnu

nibhrita-marun-mano-’ksha-dridha-yoga-yujo hridi yan

munaya upasate tad arayo ’pi yayuh smaranat

striya uragendra-bhoga-bhuja-danda-vishakta-dhiyo

vayam api te samah sama-drisho ’nghri-saroja-sudhah

nibhrita—brought under control; marut—with breathing; manah—mind; aksha—and senses; dridha-yoga—in steadfast yoga; yujam—engaged; hridi—in the heart; yat—which; munayah—sages; upasate—worship; tat—that; arayah—enemies; api—also; yayuh—attained; smaranat—by remembering; striyah—women; uraga-indra—of lordly serpents; bhoga—(like) the bodies; bhuja—whose arms; danda—rodlike; vishakta—attracted; dhiyah—whose minds; vayam—we; api—also; te—to You; samah—equal; sama—equal; drishah—whose vision; anghri—of the feet; saroja—lotuslike; sudhah—(relishing) the nectar.

Simply by constantly thinking of Him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. Similarly, we srutis, who generally see You as all-pervading, will achieve the same nectar from Your lotus feet that Your consorts are able to relish because of their loving attraction to Your mighty, serpentine arms, for You look upon us and Your consorts in the same way.

 

10.33.36 Shukadeva Gosvami to Maharaja Parikshit

anugrahaya bhaktanam

manusham deham asthitah

bhajate tadrishih krida

yah shrutva tat-paro bhavet

anugrahaya—to show mercy; bhaktanam—to His devotees; manusham—humanlike; deham—a body; asthitah—assuming; bhajate—He accepts; tadrishih—such; kridah—pastimes; yah—about which; shrutva—hearing; tat-parah—dedicated to Him; bhavet—one becomes.

When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him.