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

Sadhana Bhakti

Executed Exclusively by Taking Shelter of the Holy Name

(aikantiki namasraya sadhana-bhakti)

02.04.15 Sukadeva Gosvami to Maharaja Pariksit

yat-kirtanam yat-smaranam yad-ikshanam

yad-vandanam yac-chravanam yad-arhanam

lokasya sadyo vidhunoti kalmasham

tasmai subhadra-shravase namo namah

yat—whose; kirtanam—glorification; yat—whose; smaranam—remembrances; yat—whose; ikshanam—audience; yat—whose; vandanam—prayers; yat—whose; shravanam—hearing about; yat—whose; arhanam—worshiping; lokasya—of all people; sadyah—forthwith; vidhunoti—specifically cleanses; kalmasham—effect of sins; tasmai—unto Him; subhadra—all-auspicious; shravase—one who is heard; namah—my due obeisances; namah—again and again.

Let me offer my respectful obeisances unto the all-auspicious Lord Shri Krishna, about whom glorification, remembrances, audience, prayers, hearing and worship can at once cleanse the effects of all sins of the performer.

 

06.03.22 Yamaraja to his Order Carriers

etavan eva loke ‘smin

pumsam dharmah parah smritah

bhakti-yogo bhagavati

tan-nama-grahanadibhih

etavan—this much; eva—indeed; loke asmin—in this material world; pumsam—of this living entities; dharmah—the religious principles; parah—transcendental; smritah—recognized; bhakti-yogah—bhakti yoga, or devotional service; bhagavati—to the Supreme Personality of Godhead (not to the demigods); tat—His; nama—of the holy name; grahana-adibhih—beginning with chanting;

Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living being in human society.

 

03.33.06 Devahuti to Lord Kapiladeva

yan-namadheya-shravananukitanad

yat-prahvanad yat-smaranad api kvacit

shvado ‘pi sadyah savanaya kalpate

kutah punas te bhagavan nu darshanat

yat—of whom (the Supreme Personality og Godhead); namadheya—the name; shravana—hearing; anukirtanat—by chanting; yat—to whom; prahvanat—by offering obeisances; yat—whom; smaranat—by remembering; api—even; kvacit—at any time; shva-adah—a dog-eater; api—even; sadyah—immediately; savanaya—for performing Vedic sacrifices; kalpate—becomes eligible; kutah—what to speak of; punah—again; te—You; bhagavan—O Supreme Personality of Godhead; nu—then; darshanat—by seeing face to face.

To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.

 

03.33.07 Devahuti to Lord Kapiladeva

aho bata shva-paco ‘to gariyan

yaj-jihvagre vartate nama tubhyam

tepus tapas te juhuvuh sasnur arya

brahmanucur nama grinanti ye te

aho bata—oh, how glorious; shva-pacah—a dog-eater; atah—hence; gariyan—worsipable; yat—of whom; jihva-agre—on the tip of the tongue; vartate—is; nama—the holy name; tubhyam—unto You; tepuh tapah—practiced austerities; te—they; juhuvuh—executed fire sacrifices; sasnuh—took bath in the sacred rivers; aryah—Aryans; brahma anucuh—studied the Vedas; nama—the holy name; grinanti—accept; ye—they who; te—Your.

Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are wornshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifinces and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.

 

01.01.14 Suta Gosvami to Saunaka Rsi

apannah samshritim ghoram

yan-nama vivasho grinan

tatah sadyo vimucyeta

yad bibheti svayam bhayam

apannah—being entangled; samshritim—in the hurdle of birth and death; ghoram—too somplicated; yat—what; nama—the absolute name; vivashah—unconsciosly; grinan—chanting; tatah—from that; sadyah—at once; vimucyeta—gets freedom; yat—that which; bibheti—fears; svayam—personally; bhayam—fear itself.

Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified.

 

12.03.44-46 Sukadeva Gosvami to Maharaja Pariksit

yan-namadheyam mriyamana aturah

patan skhalan va vivasho grinan puman

vimukta-karmargala uttamam gatim

prapnoti yakshyanti na tam kalau janah

yat—whose; namadheyam—name; mriyamanah—a person who is dying; aturah—distressed; patan—collapsing; skhalan—voice faltering; va—or; vivashah—helplessly; grinan—chanting; puman—a person; vimukta—freed; karma—of fruitive work; argalah—from the chains; uttamam—the topmost; gatim—destination; prapnoti—achieves; yakshyanti na—they do not worship; tam—Him, the Personality of Godhead; kalau—in the age of Kali; janah—people.

Terrified, about to die, a man collapses on his bed. Although his voice is faltering and he is hardly conscious of what he is saying, if he utters the holy name of the Supreme Lord he can be freed from the reaction of his fruitive work and achieve the supreme destination. But still people in the age of Kali will not worship the Supreme Lord. (44)

pumsam kali-kritan doshan

dravya-deshatma-sambhavan

sarvan harati citta-stho

bhagavan purushottamah

pumsam—of men; kali-kritan—created by the influence of Kali; doshan—the faults; dravya—objects; desha—space; atma—and personal nature; sambhavan—based upon; sarvan—all; harati—steals away; citta-sthah—situated within the heart; bhagavan—the almighty Lord; purusha-uttamah—the Supreme Person.

In the Kali-yuga, objects, places and even individual personalities are all polluted. The almighty Personality of Godhead, however, can remove all such contamination from the life of one who fixes the Lord within his mind. (45)

shrutah sankirtito dhyatah

pujitash cadrito ’pi va

nrinam dhunoti bhagavan

hrit-stho janmayutashubham

shrutah—heard; sankirtitah—glorified; dhyatah—meditated upon; pujitah—worshiped; ca—and; adritah—venerated; api—even; va—or; nrinam—of men; dhunoti—cleanses away; bhagavan—the Supreme Personality of Godhead; hrit-sthah—seated within their hearts; janma-ayuta—of thousands of births; ashubham—the inauspicious contamination.

If a person hears about, glorifies, meditates upon, worships or simply offers great respect to the Supreme Lord, who is situated within the heart, the Lord will remove from his mind the contamination accumulated during many thousands of lifetimes. (46)

 

11.05.32 Karabhajana Muni to Maharaja Nimi

krishna-varnam tvishakrishnam

sangopangastra-parshadam

yajnaih sankirtana-prayair

yajanti hi su-medhasah

krishna-varnam—repeating the syllables krish-na; tvisha—with a luster; akrishnam—not black (golden); sa-anga—along with associates; upa-anga—servitors; astra—weapons; parshadam—confidential companions; yajnaih—by sacrifice; sankirtana-prayaih—consisting chiefly of congregational chanting; yajanti—they worship; hi—certainly; su-medhasah—intelligent persons.

In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions.

 

11.05.36 Karabhajana Muni to Maharaja Nimi

kalim sabhajayanty arya

guna jnah sara-bhaginah

yatra sankirtanenaiva

sarva-svartho ’bhilabhyate

kalim—the age of Kali; sabhajayanti—they praise; aryah—progressive souls; guna-jnah—who know the true value (of the age); sara-bhaginah—who are able to pick out the essence; yatra—in which; sankirtanena—by the congregational chanting of the holy names of the Supreme Lord; eva—merely; sarva—all; sva-arthah—desired goals; abhilabhyate—are attained.

Those who are actually advanced in knowledge are able to appreciate the essential value of this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of sankirtana.

 

12.11.25 Suta Gosvami to Saunaka Rsi

shri-krishna krishna-sakha vrishny-rishabhavani-dhrug-

rajanya-vamsha-dahananapavarga-virya

govinda gopa-vanita-vraja-bhritya-gita

tirtha-shravah shravana-mangala pahi bhrityan

shri-krishna—O Shri Krishna; krishna-sakha—O friend of Arjuna; vrishni—of the descendants of Vrishni; rishabha—O chief; avani—on the earth; dhruk—rebellious; rajanya-vamsha—of the dynasties of kings; dahana—O annihilator; anapavarga—without deterioration; virya—whose prowess; govinda—O proprietor of Goloka-dhama; gopa—of the cowherd men; vanita—and the cowherd women; vraja—by the multitude; bhritya—and by their servants; gita—sung; tirtha—pious, as the most holy place of pilgrimage; shravah—whose glories; shravana—just to hear about whom; mangala—auspicious; pahi—please protect; bhrityan—Your servants.

O Krishna, O friend of Arjuna, O chief among the descendants of Vrsni, You are the destroyer of those political parties that are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and Your most sacred glories, which are sung by Vrndavana's cowherd men and women and their servants, bestow all auspiciousness just by being heard. O Lord, please protect Your devotees.

 

01.06.26 Narada Muni to Vyasadeva

namany anantasya hata-trpah pathan

guhyani bhadrani kritani ca smaran

gam paryatams tushta-mana gata-sprihah

kalam pratikshan vimado vimatsarah

namani—the holy name, fame, etc.; anantasya—of the unlimited; hata-trapah—being freed from all formalities of the material world; pathan—by recitation, repeated reading, etc.; guhyani—mysterious; bhadrani—all benedictory; kritani—activities; ca—and; smaran—constantly remembering; gam—on the earth; paryatan—traveling all through; tushta-manah—fully satisfied; gata-sprihah—completely freed from all material desires; kalam—time; pratikshan—awaiting; vimadah—without being proud; vimatsarah—without being envious.

Thus I began chanting the holy name and fame of the Lord by repeated recitation, ignoring all the formalities of the material world. Such chanting and remembering of the transcendental pastimes of the Lord are benedictory. So doing, I traveled all over the earth, fully satisfied, humble and unenvious.

 

02.01.11 Sukadeva Gosvami to Maharaja Pariksit

etan nirvidyamananam

icchatam akuto-bhayam

yoginam nripa nirnitam

harer namanukirtanam

etan—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.

 

02.03.24 Saunaka Rsi to Suta Gosvami

tad ashma-saram hridayam batedam

yad grihyamanair hari-nama-dheyaih

na vikriyetatha yada vikaro

netre jalam gatra-ruheshu harshah

tat—that; ashma-saram—is steel-framed; hridayam—heart; bata idam—certainly that; yat—which; grihyamanaih—in spite of chanting; hari-nama—the holy name of the Lord; dheyaih—by concentracion of the mind; na—does not; vikriyeta—change; atha—thus; yada—when; vikarah—reaction; netre—in the eyes; jalam—tears; gatra-ruheshu—at the pores; harshah—aruptions of ectasy.

Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.

 

06.11.24 Vrtrasura Praying to The Supreme Lord

aham hare tava padaika-mula-

dasanudaso bhavitasmi bhujah

manah smaretasu-pater gunams te

grinita vak karma karotu kayah

aham—I; hare—O my Lord; tava—of Your Lordship; pada-ekamula—whose only shelter is the lotus feet; dasa-anudasah—the servant of Your servant; bhavitasmi—shall I become; bhuyah—again; manah—my mind; smareta—may remember; asu-pateh—of the Lord of my life; gunan—the attributes; te—of Your Lordship; grinita—may chant; vak—my words; karma—activities of service to You; karotu—may perform; kayah—my body.

O my Lord, O Supreme Personality of Godhead, will I again be able to be a servant of Your eternal servants who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship?

 

06.11.26 Vrtrasura Praying to The Supreme Lord

ajata-paksha iva mataram khagah

stanyam yatha vatsatarah kshudh-artah

priyam priyeva vyushitam vishanna

mano ravindaksha didirikshate tvam

ajata-pakshah—who have not yet grown wings; iva—like; mataram—the mother; khagah—small birds; stanyam—the milk from the udder; yatha—just as; vatsatarah—the young calves; kshudh-artah—distressed by hunger; priyam—the beloved or husband; priya—the wife or lover; iva—like; vyushitam—who is away from home; vishanna—morose; manah—my mind; aravinda-aksha—O lotus-eyed one; didrikshate—wants to see; tvam—You;

O lotus-eyed Lord, as baby birds that have not yet developed their wings always look for their mother to return and feed them, as small calves tied with ropes awaitanxiously the time of milking, when they will be allowed to drink the milk of their mothers, or as a morose wife whose husband is away from home always longs for him to return and satisfy her in all respects, I always yearn for the pportunity to render direct service unto You.

 

06.02.07 Vishnudutas to Yamadutas

ayam hi krita-nirvesho

janma-koty-amhasam api

yad vyajahara vivasho

nama svasty-ayanam hareh

ayam—this person (Ajamila); hi—indeed; krita-nirveshah—has undergone all kinds of atonement; janma—of births; koti—of milions; amhasam—for the sinful activites; api—even; yat—because; vyajahara—he has chanted; vivashah—in a helpless condition; nama—the holy name; svasti-ayanam—the means of liberation; hareh—of the Supreme Personality of Godhead.

Ajamila has already atoned for all his sinful actions. Indeed, he has atoned not only for sins performed in one life but for those erformed in millions of lives, for in a helpless condition he chanted the holy name of Narayana. Even though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation.

 

06.02.09-10 Vishnudutas to Yamadutas

stenah sura-po mitra-dhrug

brahma-ha guru-talpa-gah

stri-raja-pitri-go-hanta

ye ca patakino –pare

sarvesham apy aghavatam

idam eva sunishkritam

nama-vyaharanam vishnor

yatas tad-vishaya matih

stenah—one who steals; sura-pah—a drunkard; mitra-dhruk—one who turns against a friend or relative; brahma-ha—one who kills a brahmana; guru-talpa-gah—one who indulges in sex with the wife of his teacher or guru; stri—women; raja—king; pitri—father; go—of cows; hanta—the killer; ye—those who; ca—also; patakinah—commited sinful activities; apare—many others; sarvesham—of all of them; api—although; agha-vatam—persons who have comitted many sins; idam—this; eva—certainly; su-nishkritam—perfect atonement; nama-vyaharanam—chanting of the holy name; vishnoh—of Lord Vishnu; yatah—because of which; tat-vishaya—on the person why chants the holy name; matih—His attention.

The chanting of the holy name of Lord Vishnu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brahmana, or for one who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughers cows, and for all other sinful men. Simply by chanting the holy name of Lord Vishnu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, "Because this man has chanted My holy name, My duty is to give him protection." (9-10)

 

06.02.14-15 Vishnudutas to Yamadutas

sanketyam parihasyam va

stobham helanam eva va

vaikuntha-nama-grahanam

asheshagha-haram viduh

sanketyam—as an assignation; parihasyam—jokingly; va—or; stobham—as musical entertainment; helanam—neglectfully; eva—certainly; va—or; vaikuntha—of the Lord; nama-grahanam—chanting the holy name; ashesha—unlimited; agha-haram—neutralizing the effect of sinful life; viduh—advanced transcedentalists know.

One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly [to indicate something else], jokingly, for musical entertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures. (14)

patitah skhalito bhagnah

sandashtas tapta ahatah

harir ity avashenatha

puman narhati yatanah

patitah—fallen down; skhalitah—slipped; bhagnah—having broken his bones; sandashtah—bitten; taptah—severely attacked by fever or similar painful conditions; ahatah—injured; harih—Lord Krishna; iti—thus; avashena—accidentally; aha—chants; puman—a person; na—not; arhati—deserves; yatanah—hellish conditions.

If one chants the holy name of Hari and then dies because of an accidental misfortune, such as falling from the top of a house, slipping and suffering broken bones while traveling on the road, being bitten by a serpent, being afflicted with pain and high fever, or being injured by a weapon, one is immediately absolved from having to enter hellish life, even though he is sinful. (15)

 

06.02.17 Vishnudutas to Yamadutas

tais tany aghani puyante

tapo-dana-vratadibhih

nadhamarjam tad-dhridayam

tad apishanghri-sevaya

taih—by those; tani—all those; aghani—sinful activities and their results; puyante—become vanquished; tapah—austerity; dana—charity; vrata-adibhih—by vows and other such activities; na—not; adharma-jam—produced from irreligious actions; tat—of that; hridayam—the heart; tat—that; api—also; isha-anghri—of the lotus feet of the Lord; sevaya—by service;

Although one may neutralize the reactions of sinful life through austerity, charity, vows and other such methods, these pious activities cannot uproot the material desires in one's heart. However, if one serves the lotus feet of the Personality of Godhead, he is imnmediately freed from all such contaminations.

 

06.02.18-19 Vishnudutas to Yamadutas

ajnanad athava jnanad

uttamashloka-nama yat

sankirtitam agham pumso

dahed edho yathanalah

ajnanat—out of ignorance; athava—or; jnanat—with knowledge; uttamashloka—of the Supreme Personality og Godhead; nama—the holy name; yat—that which; sankirtitam—chanted; agham—sin; pumsah—of a person; dahet—burns to ashes; edhah—dry grass; yatha—just as; analah—fire.

As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns to ashes, without fail, all the reactions of one's sinful activities. (18)

 

yathagadam viryatamamupayuktam yadrcchayaajanato 'py atma-gunamkuryan mantro 'py udahrtah

yatha—just like; agadam—medicine; virya-tamam—very powerful; upayuktam—properly taken; yadrcchaya—somehow or other; ajanatah—by a person without knowledge; api—even; atma-gunam—its own potency; kuryat—manifests; mantrah—the Hare Krishna mantra; api—also; udahrtah—chanted.

If a person unaware of the effective potency of a certain medicine takes that medicine or is forced to take it, it will act even without his knowledge because its potency does not depend on the patient's understanding. Similarly, even though one does not know the value of chanting the holy name of the Lord, if one chants knowingly or unknowingly, the chanting will be very effective. (19)

 

 

06.02.49 Sukadeva Gosvami to Maharaja Pariksit

 

mriyamano harer namagrnan putropacaritam

ajamilo 'py agad dhama

kim uta sraddhaya grnan

mriyamanah—at the time of death; hareh nama—the holy name of Hari; grnan—chanting; putra-upacaritam—indicating his son; ajamilah—Ajamila; api—even; agat—went; dham—to the spiritual world; kim uta—what to speak of; sraddhaya—with faith and love;grnan—chanting.

While suffering at the time of death, Ajamila chanted the holy name of the Lord, and although the chanting was directed toward his son, he nevertheless returned home, back to Godhead. Therefore, if one faithfully and inoffensively chants the holy name of the Lord, where is the doubt that he will return to Godhead?

 

 

04.04.13 Satidevi to Daksa

 

nascaryam etdd yad asatsu sarvada

mahad-vininda kunapatma-vadis u

sersyam mahapurusa-pada-pamsubhir

nirasta-tejahsu tad eva sobhanam

na—not; ascaryam—wonderful; etat—this; yat—which; asatsu—evil; sarvada—always; mahat-vininda—the deriding of great souls; kunapa-atma-vadisu—among those who have accepted the dead body as the self; sa-irsyam—envy; maha-purusa—of great personalities; pada-pamsubhih—by the dust of the feet; nirasta-tejahsu—whose glory is diminished; tat—that; eva—certainly; sobhanam—very good.

It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities.

 

11.05.06,7,9 Camasa Rsi to Maharaja Nimi

 

karmany akovidah stabdha

murkhah pandita-maninah

vadanti catukan mudha

yaya madhvya girotsukah

karmani—about the facts of fruitive work; akovidah—ignorant; stabdhah—puffed up by false pride; murkhah—fools; pandita-maninah—thinking themselves great scholars; vadanti—they speak; catukan—flattering entreaties; mudhah—bewildered; yaya—by which; madhvya—sweet; gira—words; utsukah—very eager.

Ignorant of the art of work, such arrogantly proud fools, enchanted and enlivened by the sweet words of the Vedas, pose as learned authorities and offer flattering entreaties to the demigods. (6)

rajasa ghora-sankalpah

kamuka ahi-manyavah

dambhika maninah papa

vihasanty acyuta-priyan

rajasa—by the prominence of the mode of passion; ghora-sankalpah—having horrible desires; kamukah—lusty; ahi-manyavah—their anger like that of a snake; dambhikah—deceitful; maninah—overly proud; papah—sinful; vihasanti—they make fun; acyuta-priyan—of those who are dear to the infallible Supreme Lord.

Due to the influence of the mode of passion, the materialistic followers of the Vedas become subject to violent desires and are excessively lusty. Their anger is like that of a snake. Deceitful, overly proud, and sinful in their behaviour, they mock the devotees who are dear to Lord Acyuta. (7)

shriya vibhutyabhijanena vidyaya

tyagena rupena balena karmana

jata-smayenandha-dhiyah saheshvaran

sato ’vamanyanti hari-priyan khalah

shriya—by their opulence (wealth, etc.); vibhutya—special abilities; abhijanena—aristocratic heritage; vidyaya—education; tyagena—renunciation; rupena—beauty; balena—strength; karmana—performance of Vedic rituals; jata—which is born; smayena—by such pride; andha—blinded; dhiyah—whose intelligence; saha-ishvaran—along with the Supreme Lord Himself; satah—the saintly devotees; avamanyanti—they disrespect; hari-priyan—who are very dear to Lord Hari; khalah—cruel persons.

The intelligence of cruel minded persons is blinded by false pride based on great wealth, opulence, prestigious family connections, education, renunciation, personal beauty, physical strength and successful performance of Vedic rituals. Being intoxicated with this false pride, such cruel persons blaspheme the Supreme Personality of Godhead and His devotees. (9)_

 

09.04.71 Narayana to Durvasa Muni

brahmams tad gaccha bhadram te

nabhaga-tanayam nrpam

ksamapaya maha-bhagam

tatah santir bhavisyati

brahman—O brahmana; tat—therefore; gaccha—you go; bhadram—all auspiciousness; te—unto you; nabhaga-tanayam—to the son of aharaja Nabhaga; nrpam—the King (Ambarisa); ksamapaya—just try to pacify him; maha-bhagam—a great personality, a pure devotee; tatah—thereafter; santih—peace; bhavisyati—there will be.

O best of the brahnmanas, you should therefore go immediately to King Ambarisa, the son of Maharaja Nabhaga. I wish you all good fortune. If you can satisfy Maharaja Ambarisa, then there will be peace for you.

 

10.88.03 Sukadeva Gosvami to Maharaja Pariksit

shri-shuka uvaca

shivah shakti-yutah shashvat

tri-lingo guna-samvritah

vaikarikas taijasash ca

tamasash cety aham tridha

shri-shukah uvaca—Shri Shuka said; shivah—Lord Shiva; shakti—with his energy, material nature; yatah—united; shashvat—always; tri—three; lingah—whose manifest features; guna—by the modes; samvritah—prayed to; vaikarikah—false ego in the mode of goodness; taijasah—false ego in the mode of passion; ca—and; tamasah—false ego in mode of ignorance; ca—and; iti—thus; aham—the principle of material ego; tridha—threefold.

Shri Sukadeva said: Lord Siva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature's three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance.

 

07.15.25-26 Narada Muni to Maharaja Yudhisthira

rajas tamas ca sattvena

sattvam copasamena ca

etat samam gurau bhaktya

puruso hy anjasa jayet

rajah tamah—the modes of passion and ignorance; ca—and; sattvena—by developing the mode of goodness; sattvam—the mode of goodness; ca—also; upasamena—by giving up attachment; ca—and; etat—these; sarvam—all; gurau—unto the spiritual master; bhaktya—by rendering service in devotion; purusah—a person; hi—indeed; anjasa—easily; jayet—can conquer.

One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of suddha-satntva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature. (25)

yasya saksad bhagavatijnana-dipa-prade guraumartyasad-dhih srutam tasyasarvam kunjara-saucavat

yasya—one who; saksat—directly; bhagavati—the Supreme Personality of Godhead; jnana-dipa-prade—who enlightens with the torch of knowledge; gurau—unto the spiritual master; martya-asat-dhih—considers the spiritual master to be like an ordinary human being and maintains such an unfavorable attitude; srutam—Vedic knowledge; tasya—for him; sarvam—everything; kunjara-sauca-vat—like the bath of an elephant in a lake.

The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies are like the bathing of and elephant. (26)_

 

11.03.26 Prabuddha Rsi to Maharaja Nimi

shraddham bhagavate shastre

’nindam anyatra capi hi

mano-vak-karma-dandam ca

satyam shama-damav api

shraddham—faith; bhagavate—related to the Supreme Lord; shastre—in scripture; anindam—not blaspheming; anyatra—others; ca—also; api hi—indeed; manah—of the mind; vak—speech; karma—and one’s activities; dandam—strict control; ca—and; satyam—truthfulness; shama—self-control of the mind; damau—and of the external senses; api—also.

One should have firm faith that he will achieve all success in life by following those scriptures that describe the glories of the Supreme Personality of Godhead. At the same time, one should avoid blaspheming other scriptures. One should rigidly control his mind, speech and bodily activities, always speak the truth, and bring the mind and senses under full control.

 

10.16.44 Nagapatnis to Shri Krishna

tat-prathyamana-vapuna vyathitatma-bhogas

tyaktvonnamayya kupitah sva-phanan bhujangah

tasthau shvasan chvasana-randhra-vinambarina-

stabdheknanolmuka-mukho harim iknamanah

 

tat—of Him, Lord Krinna; prathyamana—expanding; vapuna—by the transcendental body; vyathita—pained; atma—his own; bhogah—serpent body; tyaktva—giving Him up; unnamayya—raising high; kupitah—angered; sva-phanan—his hoods; bhujanga—the serpent; tasthau—stood still; shvasan—breathing heavily; shvasana-randhra—his nostrils; vina-ambarina—like two vessels for cooking poison; stabdha—fixed; iknana—his eyes; ulmuka—like firebrands; mukhah—his face; harim—the Supreme Personality of Godhead; iknamanah—observing.

We offer our obeisannces again and again to You, who are the basis of all authorintative evidence, who are the author and ultimate source of the revealed scriptures and who have manifested Yourself in those Vedic literatures encouraging sense gratification as well in those encouraging renunciation of the material world.

 

06.03.25 Yamaraja to his Order Carriers

Prayena veda tad idam na mahajano 'yamdevya vimohita-matir bata mayayalamtrayyam jadi-krta-matir madhu-puspitayamvaitanike mahati karmani yujyamanah

 

prayena—almost always; veda—know; tat—that; idam—this; na—not; mahajanah—great personalities besides Svayambhu, Sambhu and the otherten; ayam—this; devya—by the energy of the Supreme Personality of Godhead; vimohita-matih—whose intelligence is bewildered; bata—indeed; mayaya—by the illusory energy; alam—greatly; trayyam—in the three Vedas; jadi-krta-matih—whose intelligence has been dulled; madhu-puspitayam—in the flowery Vedic language describing the results of ritualistic performances; vaitanike—in the performances mentioned in the Vedas; mahati—very great; karmani—fruitive activities; yujyamanah—being engaged.

Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yajnavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahajanas. They cannot understand the transcendental value of performing devotional service or chanting the Hare Krishna mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas - especially the Yajur Veda, Sama Veda and Rg Veda - their intelligence has become dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svarganloka for material happiness. They are not attracted to the sankirtana movement; instead, they are interested in dharma, artha, kama and moksa.

 

11.21.34 Shri Krishna to Uddhava

 

Being excessively proud and greedy, the minds of such persons are bewildered by the flowery words of the Vedas. They are not attracted to topics about Me, the Supreme Lord.

 

06.01.18 Sukadeva Gosvami to Maharaja Pariksit

prayascittani cirnaninarayana-paranmukhamna nispunanti rajendrasura-kumbham ivapagah

prayascittani—processes of atonement; cirna-ni—very nicely performed; narayana-paranmukham—a nondevotee; na nispunanti—cannot purify; rajendra—O King; sura-kumbham—a pot containing liquor; iva—like; apa-gah—the waters of the rivers.

My dear King, as a pot containing liquor cannot be purified even if washed in the waters of many rivers, nondevotees cannot be purified by processes of atonement even if they perform them very well.

 

07.09.46 Prahlada Maharaja to Lord Nrsimhadeva

mauna vrata-sruta-tapo-'dhyayana-sva-dharma-vyakhya-raho japa-samadhaya apavargyahprayah param purusa te tv ajitendriyanam

varta bhavanty uta na vatra tu dambhikanam

mauna—silence; vrata—vows; sruta—Vedic knowledge; tapah—austerity; adhyayana—study of scripture; sva-dharma—executing varnasrama-dharma; vyakhya—explaining the sastras; rahah—living in a solitary place; japa—chanting or reciting mantras; samadhayah—remaining in trance; apavargyah—these are ten types of activities for advancing on the path of liberation; prayah—generally; param—the only means; purusa—O my Lord; te—all of them; tu—but; ajita—driyanam—of persons who cannot control the senses; vartah—means of living; bhavanti—are; uta—so it is said; na—not; va—or; atra—in this connection; tu—but; dambhikanam—of persons who are falsely proud.

O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation - to remain silent, not to speak to anyone, to observe vows, to ammass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of Varníasrama-dharma, to explain the sastras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful.

 

04.31.09-12 Narada Muni to the Pracetas

narada uvacataj janma tani karmanitad ayus tan mano vacahnrnam yena hi visvatmasevyate harir isvarah

naradah uvaca—Narada said; tat janma—that birth; tani—those; karmani—fruitive activities; tat—that; ayuh—span of life; tat—that; manah—mind; vacah—words; nrnam—of human beings; yena—by which; hi—certainly; visva-atma—the Supersoul; sevyate—is served;harih—the Supreme Personality of Godhead; isvarah—the supreme

The great sage Narada said: When a living entity is born to engage in the devotionnal service of the Supreme Personality of Godhead, who is the supreme controller, his birth, all his fruitive activities, his life-span, his mind and his words are all factually perfect. (9)

kim janmabhis tribhir vehasaukra-savitra-yajnikaihkarmabhir va trayi-proktaihpumso 'pi vibudhayusa

kim—what is the use; janmabhih—of births; tribhih—three; va—or; iha—in this world; saukra—by semen; savitra—by initiation; yajnikaih—by becoming a perfect brahmana; karmabhih—by activities; va—or; trayi—in the Vedas; proktaih—instructed; pumsah—of a human being; api—even; vibudha—of the demigods; ayusa—with a duration of life.

A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called savitra. The third birth, called yajnika, takes place when one is given the opportunity to worship Lord Vishnu. Despite the opportunities for attaining such births, even if one gets the life-span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one's activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord. (10)

srutena tapasa va kimvacobhis citta-vrttibhihbuddhya va kim nipunayabalenendriya-radhasa

srutena—by Vedic education; tapasa—by austerities; va—or; kim—hat is the meaning; vacobhih—by words; citta—of consciousness; vrttibhih—by the occupations; buddhya—by intelligence; va—or; kim—what is the use; nipunaya—expert; balena—by bodily strength; indriya-radhasa—by power of the senses.

Without devotional service, what is the meaning of severe austerities, the process of hearing, the power of speech, the power of mental speculation, elevated intelligence, strength, and the power of the senses? (11)

kim va yogena sankhyenanyasa-svadhyayayor api

kim va sreyobhir anyais ca

na yatratma-prado harih

kim—what is the use; va—or; yogena—by mystic yoga practice; sankhyena—by the study of Sankhya philosophy; nyasa—by accepting sannyasa; svadhyayayoh—and by study of Vedic literature; api—even; kim—what is the use; va—or; sreyobhih—by auspicious activities; anyaih—other; ca—and; na—never; yatra—where; atma-pradah—full satisfaction of self; harih—the Supreme Personality of Godhead.

Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyasa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless. (12)

 

04.31.14 Narada Muni to the Pracetas

Yatha taror mula-nisecanenatrpyanti tat-skandha-bhujopasakhahpranopaharac ca yathendriyanam

tathaiva sarvarhanam acyutejya

yatha—as; taroh—of a tree; mula—the root; nisecanena—by watering; trpyanti—are satisfied; tat—its; skandha—trunk; bhuja—branches; upasakhah—and twigs; prana—the life air; upaharat—by feeding; ca—and; yatha—as; indriyanam—of the senses; tatha eva—similarly; sarva—of all demigods; arhanam—worship; acyuta—of the Supreme Personality of Godhead; ijya—worship.

As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.

 

06.09.22 Demigods to Shri Vishnu

avismitam tam paripurna-kamamsvenaiva labhena samam prasantamvinopasarpaty aparam hi balisahsva-langulenatititarti sindhum

avismitam—who is never struck with wonder; tam—Him; paripuma-kamam—who is fully satisfied; svena—by His own; eva—indeed; labhena—achievements; samam—equipoised; prasantam—very steady; vina—without; upasarpati—approaches; aparam—another; hi—indeed; balisah—a fool; sva—of a dog; langulena—by the tail; atititarti—wants to cross; sindhum—the sea.

Free from all material conceptions of existence and never wonderstruck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog.

 

07.09.09-11 Prahlada Maharaja to Lord Nrsimhadeva

manye dhanabhijana-rupa-tapah-srutaujas-tejah-prabhava-bala-paurusa-buddhi-yogah

naradhanaya hi bhavanti parasya pumsobhaktya tutosa bhagavan gaja-yutha-paya

manye—I consider; dhana—riches; abhij-ana—aristocratic family: rupa—personal beauty; tapah—austerity; sruta—knowledge from studying the Vedas; ojah—sensory prowess; tejah—bodily effulgence; prabhava—influence; bala—bodily strength; paurusa—diligence; buddhi—intelligence; yogah—mystic power; na—not; aradhanaya—for satisfying; hi—indeed; bhavanti—are; parasya—of the transcendent; pumsah—Supreme Personality of Godhead; bhaktya—simply by devotional service; tutosa—was satisfied; bhagavan—the Supreme personality of Godhead; gaja-yutha-paya—unto the King of elephants (Gajendra).

Prahlada Maharaja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devontional service. Gajendra did this, and thus the Lord was satisfied with him. (9)

viprad dvi-sad-guna-yutad aravinda-nabha-padaravinda-vimukhat svapacam varisthammanye tad-arpita-mano-vacanehitartha-pranam punati sa kulam na tu bhurimanah

viprat—than a brahmana; dvi-sat-guna-yutat—qualified with twelve brahminical qualities; aravinda-nabha—Lord Vishnu, who has a lotus growing from His navel; pada-aravinda—to the lotus feet of the Lord; vimukhat—not interested in devotional service; sva-pacam—one born consider; tat-arpita—surrendered unto the lotus feet of the Lord; manah—his mind; vacana—words; ihita—every endeavor; artha—wealth; pranam—and life; punati—purifies; sah—he (the devotee); kulam—his family; na—not; tu—but; bhurimanah—one who falsely thinks himself to be in a prestigious position.

If a brahmana has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujata] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything - mind, words, activities, wealth and life - to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false prestige cannot purify even himself. (10)

 

Naivatmanah prabhur ayam nija-labha-purnomanam janad avidusah karuno vrniteyad yajjano bhagavate vidadhita manamtac catmane prati-mukhasya yatha mukha-shrih

na—nor; eva—certainly; atmanah—for His personal benefit; prabhuh—Lord; ayam—this; nija-labha-purnah—is always satisfied in Himself (He does not need to be satisfied by the service of others); manam—respect; janat—from a person; avidusah—who does not know that the aim of life is to please the Supreme Lord; karunah—(the Supreme Personality of Godhead), who is so kind to this foolish, ignorant person; vrnite—accepts; yat yat—whatever; janah—a person; bhagavate—unto the Supreme Personality of Godhead; vidadhita—may offer; manam—worship; tat—that; ca—indeed; atmane—for his own benefit; prati-mukhasya—of the reflection of the face in the mirror; yatha—just as; mukha-shrih—the decoration of the face.

The Supreme Lord, the Supreme Pernsonality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lord's mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one's face is decorated, the reflection of one's face in a mirror is also seen to be decorated. (11)

 

07.15.36 Narada Muni to Maharaja Yudhisthira

yah pravrajya grhat purvamtri-vargavapanat punahyadi seveta tan bhiksuhsa vai vantasy apatrapah

yah—one who; pravrajya—being finished for good and leaving for the forest (being situated in transcendental bliss); grhat—from home; pumam—at first; tri-varga—the three principles of religion, economic development and sense gratification; avapanat—from the field in which they are sown; punah—again; yadi—if; seveta—should accept; tan—materialistic activities; bhiksuh—a person who has accepted the sannyasa order; sah—that person; vai—indeed; vanta-asi—one who eats his own vomit; apatrapah—without shame.

One who accepts the sannyasa order gives up the three principles of materialistic activities in which one indulges in the field of household life – namely religion, economic development and sense gratification. One who first accepts sannyasa but then returns to such materialistic activities is to be called a vantasi, or one who eats his own vomit. He is indeed a shameless person.

 

02.02.36 Sukadeva Gosvami to Maharaja Pariksit

tasmat sarvatmana rajanharih sarvatra sarvadasrotavyah kirtitavyas casmartavyo bhagavan nrnam

tasmat—therefore; sarva—all; atmana—soul; rajan—O King; harih—the Lord; sarvatra—everywhere; sarvada—always; srotavyah—must be heard; kirtitavyah—glorified; ca—also; smartavya h—be remembered; Bhagavan—the Personality of Godhead; nrnam—by the human being.

O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere.

 

06.01.09 Maharaja Pariksit to Sukadeva Gosvami

shri-rajovacadrsta-srutabhyam yat papamjanann apy atmano 'hitam

karoti bhuyo vivasah

prayascittam atho katham

shri-raja uvaca—Pariksit Maharaja replied; drsta—by seeing; srutabhyam—also by hearing (from the scriptures or lawbooks); yat—since; papam—sinful, criminal action; janan—knowing; api—although; atmanah—of his self; ahitam—injurious; karoti—he acts; bhuyah—again and again; vivasah—unable to control himself; prayascittam—atonement; atho—therefore; katham—what is the value of.

Maharaja Pariksit said: One may know that sinful activity is injurious for him because he actually sees that a criminal is punished by the government and rebuked by people in general and because he hears from scriptures and learned scholars that one is thrown into hellish conditions in the next life for commitnting sinful acts. Nevertheless, in spite of such knowledge, one is forced to commit sins again and again, even after performing acts of atonement. Therefore, what is the value of such atonement?

 

06.01.12 Sukadeva Gosvami to Maharaja Pariksit

nasnatah pathyam evannam

vyadhayo 'bhibhavanti hi

evam niyamakrd rajan

sanaih ksemaya kalpate

na—not; asnatah—those who eat; pathyam—suitable; eva—indeed; annam—food; vyadhayah—different types of disease; abhibhavanti—overcome; hi—indeed; evam—similarly; niyama-krt—one following regulative principles; rajan—O King; sanaih—gradually; ksemaya—for well-being; kalpate—becomes fit.

My dear King, if a diseased person eats the pure, uncontaminated food prescribed by a physician, he is gradually cured, and the infection of disease can no longer touch him. Similarly, if one follows the regulative principles of knowledge, he gradually progresses toward liberation from material *contamination.

 

06.03.29 Yamaraja to his Order Carriers

jihva na vakti bhagavad-guna-namadheyam

cetas ca na smarati tac-caranaravindam

krishnaya no namati yac-chira ekadapi

tan anayadhvam asato 'krta-visnu-krtyan

jihva—the tongue; na—not; vakti—chants; bhagavat—of the Supreme Personality of Godhead; guna—transcendental qualities; nama—and the holy name; dheyam—imparting; cetah—the heart; ca—also; na—not; smarati—remembers; tat—His; carana-aravindam—lotus feet; krishnaya—unto Lord Krishna through His Deity in the temple; no—not; namati—bows; yat—whose; sirah—head; ekadi api—even once; tan—them; anayadhvam—bring before me; asatah—the nondevotees; akrta—not performing; visnu-krtyan—duties toward Lord Vishnu.

My dear servants, please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Krishna, whose hearts do not remember the lotus feet of Krishna even once, and whose heads do not bow down even once before Lord Krishna. Send me those who do not perform their duty toward Vishnu, which are the only duties in human life. Please bring me all such fools and rascals.

 

06.16.44 Maharaja Citraketu to Lord Sesa

na hi bhagavann aghatitam idamtvad-darsanan nrnam akhila-papa-ksayahyan-nama sakrc chravanatpukkaso 'pi vimucyate samsarat

na—not; hi—indeed; bhagavan—O my Lord; aghatitam—not occurred; idam—this; tvat—of You; darsanat—by seeing; nrna-m—of all human beings; akhila—all; papa—of sins; ksayah—annihilation; yat-nama—whose name; sakrt—only once; sravanat—by hearing; pukkasah—the lowest class, the candala; api—also; vimucyate—is delivered; samsarat—from the entanglement of material existence.

My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship once, even candalas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You?

 

04.20.24 Prthu Maharaja to Shri Vishnu

na kamaye natha tad apy aham kvacinna yatra yusmac-caranambujasavah

mahattamantar-hrdayan mukha-cyuto

vidhatsva karnayutam esa me varah

na—not; kamaye—do I desire; natha—O master; tat—that; api—even; aham—I; kvacit—at any time; na—not; yatra—where; yusmat—Your; carana-ambuja—of the lotus feet; asavah—the nectarean beverage; mahat-tama—of the great devotees; antah-hrdayat—from the core of the heart; mukha—from the mouths; cyutah—being delivered; vidhatsva—give; karna—ears; ayutam—one million; esah—this; me—my; varah—benediction.

My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees.

<06.01.10 incl in English, not in Beng.>