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

Analysis of Unfavorable Conditions for Bhakti

bhakti pratikulya vicarah

03.33.08 Devahuti to Kapiladeva

tam tvam aham brahma param pumamsam

pratyak-srotasy atmani samvibhavyam

sva-tejasa dhvasta-guna-pravaham

vande vishnum kapilam veda-garbham

tam—unto Him; tvam—You; aham—I; brahma—Brahman; param—supreme; pumamsam—the Supreme Personality of Godhead; pratyak-srotasi—turned inwards; atmani—in the mind; samvibhavyam—meditated upon, perceived; sva-tejasa—by Your own potency; dhvasta—vanished; guna-pravaham—the influence of the modes of material nature; vande—I offer obeisances; vishnum—unto Lord Vishnu; kapilam—named Kapila; veda-garbham—the repository of the Vedas.

I believe, my Lord, that You are Lord Vishnu Himself under the name of Kapila, and You are the Supreme Personality of Godhead, the Supreme Brahman! The saints and sages, being freed from all the disturbances of the senses and mind, meditate upon You, for by Your mercy only can one become free from the clutches of the three modes of material nature. At the time of dissolution, all the Vedas are sustained in You only.


11.12.14-15 Shri Krishna to Uddhava

tasmat tvam uddhavotshrijya

codanam praticodanam

pravrittim ca nivrittim ca

shrotavyam shrutam eva ca

mam ekam eva sharanam

atmanam sarva-dehinam

yahi sarvatma-bhavena

maya sya hy akuto-bhayah

tasmat—therefore; tvam—you; uddhava—O Uddhava; utshrijya—giving up; codanam—the regulations of the Vedas; praticodanam—the injunctions of supplementary Vedic literatures; pravrittim—injunctions; ca—and; nivrittim—prohibitions; ca—also; shrotavyam—that which is to be heard; shrutam—that which has been heard; eva—indeed; ca—also; mam—to Me; ekam—alone; eva—actually; sharanam—shelter; atmanam—the Supersoul within the heart; sarva-dehinam—of all conditioned souls; yahi—you must go; sarva-atma-bhavena—with exclusive devotion; maya—by My mercy; syah—you should be; hi—certainly; akutah-bhayah—free from fear in all circumstances.

Therefore, My dear Uddhava, abandon the Vedic mantras as well as the procedures of supplementary Vedic literatures, and their positive and negative injunctions. Disregard that which has been heard and that which is to be heard. Simply take shelter of Me alone, for I am the Supreme Personality of Godhead, situated within the heart of all conditioned souls. Take shelter of Me wholeheartedly, and by My grace be free from fear in all circumstances. (14-15)


05.19.23 Sukadeva Gosvami to Maharaja Pariksit

kalpayusham sthanajayat punar-bhavat

kshanayusham bharata-bhujayo varam

kshanena martyena kritam manasvinah

sannyasya samyanty abhayam padam hareh

kalpa-ayusham—of those who have a life duration of many millions of years, like Lord Brahma; sthana jayat—than achievement of the place or planetary systems; punah-bhavat—which is liable to birth, death and old age; kshana-ayusham—of persons who have only one hundred years of life; bharata-bhu jayah—a birth in the land of Bharata-varsa; varam—more valuable; kshanena—for such a short life; martyena—by the body; kritam—the work executed; manasvinah—those actually understanding the value of life; sannyasya—surrendering unto the lotus feet of Krishna; samyanti—they achieve; abhayam—where there is no anxiety; padam—the abode; hareh—of the Supreme Personality of Godhead.

A short life in the land of Bharata-varsha is preferable to a life achieved in Brahmaloka for millions and billions of years because even if one is elevated to Brahmaloka, he must return to repeated birth and death. Although life in Bharata-varsha, in a lower planetary system, is very short, one who lives there can elevate himself to full Krishna consciousness and achieve the highest perfection, even in this short life, by fully surrendering unto the lotus feet of the Lord. Thus one attains Vaikunthaloka, where there is neither anxiety nor repeated birth in a material body.


05.19.24 listed in Beng., 23 in Eng>

na yatra vaikuntha-katha-sudhapaga

na sadhavo bhagavatas tadashrayah

na yatra yajnesha-makha mahotsavah

suresha-loko 'pi na vai sa sevyatam

na—not; yatra—where; vaikuntha-katha-sudha-apagah—the nectarean rivers of discussions about the Supreme personality of Godhead, who is called Vaikuntha, or one who drives away all anxiety; na—nor; sadhavah—devotees; bhagavatah—always engaged in the service of the Lord; tat-ashrayah—who are sheltered by the Supreme personality of Godhead; na—nor; yatra—where; yajna-isha-makhah—the performance of devotional service to the Lord of sacrifices; maha-utsavah—which are actual festivals; suresha-lokah—a place inhabited by the denizens of heaven; api—although; na—not; vai—certainly; sah—that; sevyatam—be frequented.

An intelligent person does not take interest in a place, even in the topmost planetary system, if the pure Ganges of topics concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of such a river of piety, or if there are no festivals of sankirtana-yajna to satisfy the Lord [especially since sankirtana-yajna is recommended in this age].



10.10.08-10 Narada Muni to Nalakuvara and Manigriva

shri-narada uvaca

na hy anyo jushato joshyan

buddhi-bhramsho rajo-gunah

shri-madad abhijatyadir

yatra stri dyutam asavah

shri-naradah uvaca—Narada Muni said; na—there is not; hi—indeed; anyah—another material enjoyment; jushatah—of one who is enjoying; joshyan—things very attractive in the material world (different varieties of eating, sleeping, mating and defense); buddhi-bhramshah—such enjoyments attract the intelligence; rajah-gunah—being controlled by the mode of passion; shri-madat—than riches; abhijatya-adih—among the four material principles (attractive personal bodily features, birth in an aristocratic family, being very learned, and being very rich); yatra—wherein; stri—women; dyutam—gambling; asavah—wine (wine, women and gambling are very prominent).

Narada Muni said: Among all the attractions of material enjoyment, the attraction of riches bewilders one's intelligence more than having beautiful bodily features, taking birth in an aristocratic family, and being learned. When one is uneducated but falsely puffed up by wealth, the result is that one engages his wealth in enjoying wine, women and gambling. (8)



hanyante pashavo yatra

nirdayair ajitatmabhih

manyamanair imam deham

ajaramrityu nashvaram

hanyante—are killed in many ways (especially by slaughterhouses); pasavah—four-legged animals (horses, sheep, cows, hogs, etc.); yatra—wherein; nirdayaih—by those merciless persons who are conducted by the mode of passion; ajita-atmabhih—rascals who are unable to control the senses; manyamanaih—are thinking; imam—this; deham—body; ajara—will never become old or diseased; amrityu—death will never come; nashvaram—although the body is destined to be annihilated.

Unable to control their senses, rascals who are falsely proud of their riches or their birth in aristocratic families are so cruel that to maintain their perishable bodies, which they think will never grow old or die, they kill poor animals without mercy. Sometimes they kill animals merely to enjoy an excursion. (9)



deva-samjnitam apy ante

krimi-vid -bhasma-samjnitam

bhuta-dhruk tat-krite svartham

kim veda nirayo yatah

deva-samjnitam—the body now known as a very exalted person, like president, minister or even demigod; api—even if the body is so exalted; ante—after death; krimi—turns into worms; vit—or into stool; bhasma-samjnitam—or into ashes; bhuta-dhruk—a person who does not accept the shastric injunctions and is unnecessarily envious of other living entities; tat-krite—by acting in that way; sva-artham—self-interest; kim—who is there; veda—who knows; nirayah yatah—because from such sinful activities one must suffer hellish conditions.

While living one may be proud of one's body, thinking oneself a very big man, minister, president, or even demigod, but whatever one may be, after death this body will turn either in to worms, into stool or into ashes. If one kills poor animals to satisfy the temporary whims of this body, one does not know that he will suffer in his next birth, for such a sinful miscreant must go to hell and suffer the results of his actions. (10)


10.74.40 Sukadeva Gosvami to Maharaja Pariksit

nindam bhagavatah shrinvams

tat-parasya janasya va

tato napaiti yah so ’pi

yaty adhah sukritac cyutah

nindam—criticism; bhagavatah—of the Supreme Lord; shrinvan—hearing; tat—to Him; parasya—who is dedicated; janasya—of a person; va—or; tatah—from that place; na apaiti—does not go away; yah—who; sah—he; api—indeed; yati—goes; adhah—down; su-kritat—from the good results of his pious works; cyutah—fallen.

Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will certainly fall down, bereft of his pious credit.


01.01.10-11 Sages of Naimisaranya to Suta Gosvami

prayenalpayushah sabhya

kalav asmin yuge janah

mandah sumanda-matayo

manda-bhagya hy upadrutah

prayena—almost always; alpa—meager; ayushah—duration of life; sabhya—member of a learned society; kalau—in this age of Kali (quarrel); asmin—herein; yuge—age; janah—the public; mandah—lazy; sumanda-matayah—misguided; manda-bhagyah—unlucky; hi—and above all; upadrutah—disturbed.

O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed. (10)



bhurini bhuri-karmani

shrotavyani vibhagashah

atah sadho ‘tra yat saram

samuddhritya manishaya

bruhi bhadraya bhutanam

yenatma suprasidati

bhurini—multifarious; bhuri—many; karmani—duties; shrota-vyani—to be learned; vibhagashah—by divisions of subject matter; atah—therefore; sadho—O sage; atra—herein; yat—whatever; saram—essence; samuddhritya—by selection; manishaya—best to your knowledge; bruhi—please tell us; bhadraya—for the good of; bhutanam—the living beings; yena—by which; atma—the self; suprasidati—becomes fully satisfied.

There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, o sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (11)


11.28.02 Shri Krishna to Uddhava


yah prashamsati nindati

sa ashu bhrashyate svarthad

asaty abhiniveshatah

para—another’s; svabhava—personality; karmani—and work; yah—who; prashamsati—praises; nindati—criticizes; sah—he; ashu—quickly; bhrashyate—falls down; sva-arthat—from his own interest; asati—in unreality; abhiniveshatah—because of becoming entangled.

Whoever indulges in praising or criticizing the qualities and behaviour of others will quickly become deviated from his own best interest by his entanglement in illusory dualities.


12.06.34 Suta Gosvami to Saunaka Rsi

ativadams titiksheta

navamanyeta kancana

na cemam deham ashritya

vairam kurvita kenacit

ati-vadan—insulting words; titiksheta—one should tolerate; na—never; avamanyeta—one should disrespect; kancana—anyone; na ca—nor; imam—this; deham—material body; ashritya—identifying with; vairam—enmity; kurvita—one should have; kenacit—with anyone.

One should tolerate all insults and never fail to show proper respect to any person. Avoiding identification with the material body, one should not create enmity with anyone.


12.10.06 Lord Siva to Parvati about Markandeya Rsi

shri-bhagavan uvaca

naivecchaty ashishah kvapi

brahmarshir moksham apy uta

bhaktim param bhagavati

labdhavan purushe ’vyaye

shri-bhagavan uvaca—the powerful lord said; na—not; eva—indeed; icchati—desires; ashishah—benedictions; kva api—in any realm; brahma-rishih—the saintly brahmana; moksham—liberation; api uta—even; bhaktim—devotional service; param—transcendental; bhagavati—for the Supreme Lord; labdhavan—he has achieved; purushe—for the Personality of Godhead; avyaye—who is inexhaustible.

Lord Siva replied: Surely this saintly brahmana does not desire any benediction, not even liberation itself, for he has attained pure devotional service unto the inexhaustible Personality of Godhead.


03.25.34 Kapiladeva to Devahuti

naikatmatam me sprihayanti kecin

mat-pada-sevabhirata mad-ihah

ye 'nyonyato bhagavatah prasajya

sabhajayante mama paurushani

na—never; eka-atmatam—merging into oneness; me—My; sprihayanti—they desire; kecit—any; mat-pada-seva—the service of My lotus feet; abhiratah—engaged in; mat-ihah—endeavoring to attain Me; ye—those who; anyonyatah—mutually; bhagavatah—pure devotees; prasajya—assembling; sabhajayante—glorify; mama—My; paurushani—glorious activities.

A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.


<03.29.13 incl in Beng, not in Engl> 03.29.14 Kapiladeva to Devahuti

sa eva bhakti-yogakhya

atyantika udahritah

yenativrajya tri-gunam


sah—this; eva—indeed; bhakti-yoga—devotional service; akhyah—called; atyantikah—the highest platform; udahritah—explained; yena—by which; ativrajya—overcoming; tri-gunam—the three modes of material nature; mat-bhavaya—to My transcendental stage; upapadyate—one attains.

By attaining the highest platform of devotional service, as I have explained, one can overcome the influence of the three modes of material nature and be situated in the transcendental stage, as is the Lord.


11.20.34 Shri Krishna to Uddhava

na kincit sadhavo dhira

bhakta hy ekantino mama

vanchanty api maya dattam

kaivalyam apunar-bhavam

na—never; kincit—anything; sadhavah—saintly persons; dhirah—with deep intelligence; bhaktah—devotees; hi—certainly; ekantinah—completely dedicated; mama—unto Me; vanchanti—desire; api—indeed; maya—by Me; dattam—given; kaivalyam—liberation; apunah-bhavam—freedom from birth and death.

Because My devotees possess saintly behaviour and deep intelligence they completely dedicate themselves to Me and do not desire anything besides Me. Indeed, even if I offer them liberation from birth and death, they do not accept it.


11.20.35 Shri Krishna to Uddhava

nairapekshyam param prahur

nihshreyasam analpakam

tasman nirashisho bhaktir

nirapekshasya me bhavet

nairapekshyam—not desiring anything except devotional service; param—the best; prahuh—it is said; nihshreyasam—highest stage of liberation; analpakam—great; tasmat—therefore; nirashishah—of one who does not seek personal rewards; bhaktih—loving devotional service; nirapekshasya—of one who only sees Me; me—unto Me; bhavet—may arise.

It is said that complete detachment is the highest stage of freedom. Therefore, one who has no personal desire and does_r_not pursue personal rewards can achieve loving devotional service unto Me.


06.01.11 Sukadeva Gosvami to Maharaja Pariksit

shri-badarayanir uvaca


na hy atyantika ishyate


prayashcittam vimarshanam

shri-badarayanih uvaca—Shukadeva Gosvami, the son of Vyasadeva, replied; karmana—by fruitive activities; karma-nirharah—counteraction of fruitive activities; na—not; hi—indeed; atyantikah—final; ishyate—becomes possible; avidvat-adhikaritvat—from being without knowledge; prayashcittam—real atonement; vimarshanam—full knowledge of Vedanta.

Shukadeva Gosvami, the son of Vedavyasa answered: My dear King, since acts meant to neutralize impious actions are also fruitive, they will not release one from the tendency to act fruitively. Persons who subject themselves to the rules and regulations of atonement are not at all intelligent. Indeed, they are in the mode of darkness. Unless one is freed from the mode of ignorance, trying to counteract one action through another is useless, because this will not uproot one's desires. Thus even though one may superficially seem pious, he will undoubtedly be prone to act inmpiously. Therefore, real atonement is enlightenment in perfect knowledge, Vedanta, by which one understands the Supreme Absolute Truth.


06.01.15-16 Sukadeva Gosvami to Maharaja Pariksit

kecit kevalaya bhaktya


agham dhunvanti kartsnyena

niharam iva bhaskarah


kecit—some people; kevalaya bhaktya—by executing unalloyed devotional service; vasudeva—to Lord Krishna, the all-pervading Supreme Personality of Godhead; parayanah—completely attached (only to such service, without dependence on austerity, penance, cultivation of knowledge or pious activities); agham—all kinds of sinful reactions; dhunvanti—destroy; kartsnyena—completely (with no possibility that sinful desires will revive); niharam—fog; iva—like; bhaskarah—the sun.

Only a rare person, who has adopted complete, unalloyed devotional service to Krishna can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays. (15)



na thata hy aghavan rajan

puyeta tapa-adibhih

yatha krishnarpita-pranas


na—not; thata—so much; hi—certainly; agha-van—a man full of sinful activities; rajan—O King; puyeta—can become purified; tapah-adibhih—by executing the principles of austerity, penance, brahmacarya and other purifying processes; yatha—as much as; krishna-arpita-pranah—the devotee whose life is fully Krishna conscious; tat-purusha-nishevaya—by engaging his life in the service of Krishna's representative.

My dear King, if a sinful person engages in the service of a bona fide devotee of the Lord and thus learns how to dedicate his life unto the lotus feet of Krishna, he can be completely purified. One cannot be purified merely by undergoing austerity, penance, brahmacarya and other methods of atonement I have previously described. (16)


07.15.28 Narada Muni to Maharaja Yudhisthira


sarva niyama-codanah

tad-anta yadi no yogan

avaheyuh shramavahah

shat-varga—the six elements, namely the five working senses and the mind; samyama-ekantah—the ultimate aim of subjugating; sarvah—all such activities; niyama-codanah—the regulative principles further meant for controlling the senses and mind; tat-antah—the ultimate goal of such activities; yadi—if; no—not; yogan—the positive link with the Supreme; avaheyuh—did lead to; shrama-avahah—a waste of time and labor.

Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are all meant to control the senses and the mind, but even after one is able to control the senses and the mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration.


11.20.26 Shri Krishna to Uddhava

sve sve ’dhikare ya nishtha

sa gunah parikirtitah

karmanam jaty-ashuddhanam

anena niyamah kritah


sanganam tyajanecchaya

sve sve—each in his own; adhikare—position; ya—which; nishtha—steady practice; sah—this; gunah—piety; parikirtitah—is thoroughly declared; karmanam—of fruitive activities; jati—by nature; ashuddhanam—impure; anena—by this; niyamah—disciplinary control; kritah—is established; guna—of piety; dosha—of sin; vidhanena—by the rule; sanganam—of association with different types of sense gratification; tyajana—of renunciation; icchaya—by the desire.

It is firmly declared that the steady adherence of transcendentalists to their respective spiritual positions constitutes real piety and that sin occurs when a transcendentalist neglects his prescribed duty. One who adopts this standard of piety and sin, sincerely desiring to give up all past association with sense gratification, is able to subdue materialistic activities, which are by nature impure.


10.47.24 Uddhava to the Gopis



shreyobhir vividhaish canyaih

krishne bhaktir hi sadhyate

dana—by charity; vrata—strict vows; tapah—austerities; homa—fire sacrifices; japa—private chanting of mantras; svadhyaya—study of Vedic texts; samyamaih—and regulative principles; shreyobhih—by auspicious practices; vividhaih—various; ca—also; anyaih—others; krishne—to Lord Krishna; bhaktih—devotional service; hi—indeed; sadhyate—is realized.

Devotional service unto Lord Krishna is attained by charity, strict vows, austerities and fire sacrifices, by japa, study of Vedic texts, observance of regulative principles and, indeed, by the performance of many other auspicious practices.


06.12.22 Sukadeva Gosvami to Maharaja Pariksit

yasya bhaktir bhagavati

harau nihshreyaseshvare

vikridato 'mritambhodhau

kim kshudraih khatakodakaih

yasya—of whom; bhaktih—devotional service; bhagavati—to the Supreme Personality of Godhead; harau—Lord Hari; nihshre-yasa-ishvare—the controller of the supreme perfection of life, or supreme liberation; vikridatah—swimming or playing; amrita-ambhodhau—in the ocean of nectar; kim—what is the use; kshudraih—with small; khataka-udakaih—ditches of water.

A person fixed in the devotional service of the Supreme Lord Hari, the Lord of the highest auspiciousness, swims in the ocean of nectar. For him, what is the use of the water in small ditches?


05.05.18 Rsabhadeva to His Sons

gurur na sa syat sva jano na sa syat

pita na sa syaj janani na sa syat

daivam na tat syan na patish ca sa syan

na mocayed yah samupeta-mrityum

guruh—a spiritual master; na—not; sah—he; syat—should become; sva janahh-a relative; na—not; sah—such a person; syat—should become; pita—a father; na—not; sah—he; syat—should become; janani—a mother; na—not; sa—she; syat—should become; daivam—the worshipable deity; na—not; tat—that; syat—should become; na—not; patih—a husband; ca—also; sah—he; syat—should become; na—not; mocayet—can deliver; yah—who; samupeta-mrityum—one who is on the path of repeated birth and death.

One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.


11.28.27 Shri Krishna to Uddhava

tathapi sangah parivarjaniyo

guneshu maya-raciteshu tavat

mad-bhakti-yogena dridhena yavad

rajo nirasyeta manah-kashayah

tatha api—nevertheless; sangah—association; parivarjaniyah—must be rejected; guneshu—with the modes; maya-raciteshu—produced by the illusory material energy; tavat—for that long; mat-bhakti-yogena—by devotional service to Me; dridhena—firm; yavat—until; rajah—passionate attraction; nirasyeta—is eliminated; manah—of the mind; kashayah—the dirt.

Nevertheless, until by firmly practicing devotional service to Me one has completely eliminated from his mind all contamination of material passion, one must very carefully avoid associating with the material modes, which are produced by My illusory energy.


01.18.22 Suta Gosvami to Saunaka Rsi

yatranuraktah sahasaiva dhira

vyapohya dehadishu sangam udham

vrajanti tat parama-hamsyam antyam

yasminn ahimsopashamah sva-dharmah

yatra—unto whom; anuraktah—firmly attached; sahasa—all of a sudden; eva—certainly; dhirah—self-controlled; vyapohya—leaving aside; deha—the gross body and subtle mind; adishu—relating to; sangam—attachment; udham—taken to; vrajanti—go away; tat—that; parama-hamsyam—the highest stage of perfection; antyam—and beyond that; yasmin—in which; ahimsa—nonviolence; upashamah—and renunciation; sva-dharmah—consequential occupation.

Self-controlled persons who are attached to the Supreme Lord Shri Krishna can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential.


02.01.15 Sukadeva Gosvami to Maharaja Pariksit

anta-kale tu purusha

agate gata-sadhvasah

chindyad asanga-shastrena

spriham dehe 'nu ye ca tam

anta-kale—at the last stage of life; tu—but; purushah—a person; agate—having arrived; gata-sadhvasah—without any fear of death; chindyat—must cut off; asanga—nonattachment; shastrena—by the weapon of; spriham—all desires; dehe—in the matter of the material tabernacle; anu—pertaining; ye—all that; ca—also; tam—them.

At the last stage of one's life, one should be bold enough not to be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all desires thereof.


02.02.04-5 Sukadeva Gosvami to Maharaja Pariksit

satyam kshitau kim kashipoh prayasair

bahau svasiddhe hy upabarhanaih kim

saty anjalau kim purudhanna-patrya

dig-valkaladau sati kim dukulaih

satyam—being in possession; kshitau—earthly flats; kim—where is the necessity; kashipoh—of beds and cots; prayasaih—endeavoring for; bahau—the arms; sva-siddhe—being self-sufficient; hi—certainly; upabarhanaih—bed and bedstead; kim—what is the use; sati—being present; anjalau—the palms of the hands; kim—what is the use; purudha—varieties of; anna—eatables; patrya—by the utensils; dik—open space; valkala-adau—skins of trees; sati—being existent; kim—what is the use of; dukulaih—clothes.

When there are ample earthly flats to lie on, what is the necessity of cots and beds? When one can use his own arms, what is the necessity of a pillow? When one can use the palms of his hands, what is the necessity of varieties of utensils? When there is ample covering, or the skins of trees, what is the necessity of clothing? (4)


cirani kim pathi na santi dishanti bhiksham

naivanghripah para-bhritah saritopy ashushyan

ruddha guhah kim ajito 'vati nopasannan

kasmad bhajanti kavayo dhana-durmadandhan

cirani—torn clothes; kim—whether; pathi—on the road; na—not; santi—there is; dishanti—give in charity; bhiksham—alms; na—not; eva—also; anghripah—the trees; para-bhritah—one who maintains others; saritah—the rivers; api—also; ashushyan—have dried up; ruddhah—closed; guhah—caves; kim—whether; ajitah—the Almighty Lord; avati—give protection; na—not; upasannan—the surrendered soul; kasmat—what for, then; bhajanti—flatters; kavayah—the learned; dhana—wealth; durmada-andhan—too intoxicated by.

Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the Almighty Lord not protect the fully surrendered souls? Why then do the learned sages go to flatter those who are intoxicated by hard-earned wealth? (5)


11.05.41 Karabhajana Muni to Maharaja Nimi

devarshi-bhutapta-nrinam pitRinam

na kinkaro nayam rini ca rajan

sarvatmana yah sharanam sharanyam

gato mukundam parihritya kartam


deva—of the demigods; rishi—of the sages; bhuta—of ordinary living entities; apta—of friends and relatives; nrinam—of ordinary men; pitRinam—of the forefathers; na—not; kinkarah—the servant; na—nor; ayam—this one; rini—debtor; ca—also; rajan—O King; sarva-atmana—with his whole being; yah—a person who; sharanam—shelter; sharanyam—the Supreme Personality of Godhead, who affords shelter to all; gatah—approached; mukundam—Mukunda; parihritya—giving up; kartam—duties.

O King, one who has given up all material duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind or even one's forefathers who have passed away. Since all such classes of living entities are part and parcel of the Supreme Lord, one who has surrendered to the Lord's service has no need to serve such persons separately.


07.05.30 Prahlada Maharaja to Hiranyakashipu

shri-prahrada uvaca

matir na krishne paratah svato va

mitho 'bhipadyeta griha-vratanam

adanta-gobhir vishatam tamisram

punah punash carvita-carvananam

shri-prahradah uvaca—Prahlada Maharaja said; matih—inclination; na—never; krishne—unto Lord Krishna; paratah—from the instructions of others; svatah—from their own understanding; va—either; mithah—from combined effort; abhipadyeta—is developed; griha-vratanam—of persons too addicted to the materialistic, bodily conception of life; adanta—uncontrolled; gobhih—by the senses; vishatam—entering; tamisram—hellish life; punah—again; punah—again; carvita—things already chewed; carvananam—who are chewing.

Prahlada Maharaja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progess toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Krishna are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.


07.05.31 Prahlada Maharaja to Hiranyakashipu

na te viduh svartha-gatim hi vishnum

durashaya ye bahir-artha-maninah

andha yathandhair upaniyamanas

te 'pisha-tantryam uru-damni baddhah

na—not; te—they; viduh—know; sva-artha-gatim—the ultimate goal of life, or their own real interest; hi—indeed; vishnum—Lord Vishnu and His abode; durashayah—being ambitious to enjoy this material world; ye—who; bahih—external sense objects; artha-maninah—considering as valuable; andhah—persons who are blind; yatha—just as; andhaih—by other blind men; upaniyamanah—being led; te—they; api—although; isha-tantryam—to the ropes (laws) of material nature; uru—having very strong; damni—cords; baddhah—bound.

Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Vishnu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men lead by another materially attached man bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.


05.01.17 Brahma to Maharaja Priyavrata

bhayam pramattasya vaneshv api syad

yatah sa aste saha-shat-sapatnah

jitendriyasyatma-rater budhasya

grihashramah kim nu karoty avadyam


bhayam—fear; pramattasya—of one who is bewildered; vaneshu—in forests; api—even; syat—there must be; yatah—because; sah—he (one who is not self-controlled); aste—is existing; saha—with; shat-sapatnah—six co-wives; jita-indriyasya—for one who has already conquered the senses; atma-rateh—self-satisfied; budhasya—for such a learned man; griha-ashramah—household life; kim—what; nu—indeed; karoti—can do; avadyam—harm.

Even if he goes from forest to forest, one who is not selfcontrolled must always fear material bondage because he is living with six co-wives - the mind and knowledge-acquiring senses. Even householder life, however, cannot harm a self-satisfied, learned man who has conquered his senses.


03.31.33-34 Kapiladeva to Devahuti

satyam shaucam daya maunam

buddhih shrir hrir yashah kshama

shamo damo bhagash ceti

yat-sangad yati sankshayam

satyam—truthfulness; shaucam—cleanliness; daya—mercy; maunam—gravity; buddhih—intelligence; shrih—prosperity; hrih—shyness; yashah—fame; kshama—forgiveness; shamah—control of the mind; damah—control of the senses; bhagah—fortune; ca—and; iti—thus; yat-sangat—from association with whom; yati sankshayam—are destroyed.

He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities. (33)



teshv ashanteshu mudheshu

khanditatmasv asadhushu

sangam na kuryac chocyeshu

yoshit-krida-mrigeshu ca

tesu—with those; ashanteshu—coarse; mudheshu—fools; khandita-atmasu—bereft of self-realization; asadhushu—wicked; sangam—association; na—not; kuryat—one should make; shocyeshu—pitiable; yoshit—of women; krida-mrigeshu—dancing dogs; ca—and.

One should not associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a dancing dog in the hands of a woman. (34)


03.31.39 Kapiladeva to Devahuti

sangam na kuryat pramadasu jatu

yogasya param param arurukshuh

mat-sevaya pratilabdhatma-labho

vadanti ya niraya-dvaram asya

sangam—association; na—not; kuryat—one should make; pramadasu—with women; jatu—ever; yogasya—of yoga; param—culmination; param—topmost; arurukshuh—one who aspires to reach; mat-sevaya—by rendering service unto Me; pratilabdha—obtained; atma-labhah—self-realization; vadanti—they say; yah—which women; niraya—to hell; dvaram—the gateway; asya—of the advancing devotee.

One who aspires to reach the culmination of yoga and has realized his self by rendering service unto Me should never associate with an attractive woman, for such a woman is declared in the scripture to be the gateway to hell for the advancing devotee.


03.31.41 Kapiladeva to Devahuti

yam manyate patim mohan

man-mayam rishabhayatim

stritvam stri-sangatah prapto


yam—which; manyate—she thinks; patim—her husband; mohat—due to illusion; mat-mayam—My maya; rishabha—in the form of a man; ayatim—coming; stritvam—the state of being a woman; stri-sangatah—from attachment to a woman; praptah—obtained; vitta—wealth; apatya—progeny; griha—house; pradam—bestowing.

A living entity who, as a result of attachment to a woman in his previous life, has been endowed with the form of a woman, foolishly looks upon maya in the form of a man, her husband, as the bestower of wealth, progeny, house and other material assets.


05.12.14 Jada Bharata to King Rahugana

aham pura bharato nama raja


aradhanam bhagavata ihamano

mrigo 'bhavam mriga-sangad dhatarthah

aham—I; pura—formerly (in my previous birth); bharatah nama raja—a King named Maharaja Bharata; vimukta—liberated from; drishta-shruta—by experiencing personally through direct association, or by getting knowledge from the Vedas; sanga-bandhah—bondage by association; aradhanam—the worship; bhagavatah—of the Supreme Personality of Godhead, Vasudeva; ihamanah—always performing; mrigah abhavam—I became a deer; mriga-sangat—because of my intimate association with a deer; hata-arthah—having neglected the regulative principles in the discharge of devotional service.

In a previous birth I was known as Maharaja Bharata. I attained perfection by becoming completely detached from material activities through direct experience, and through indirect experience I received understanding from the Vedas. I was fully engaged in the service of the Lord, but due to my misfortune, I became very affectionate to a small deer, so much so that I neglected my spiritual duties. Due to my deepaffection for the deer, in my next life I had to accept the body of a deer.


04.31.21 Narada Muni to the Pracetas

na bhajati kumanishinam sa ijyam

harir adhanatma-dhana-priyo rasa jnah

shruta-dhana-kula-karmanam madair ye

vidadhati papam akincaneshu satsu

na—never; bhajati—accepts; ku-manishinam—of persons with a dirty heart; sah—He; ijyam—offering; harih—the Supreme Lord; adhana—to those who have no material possessions; atma-dhana—simply dependent on the Lord; priyah—who is dear; rasa jnah—who accepts the essence of life; shruta—education; dhana—wealth; kula—aristocracy; karmanam—and of fruitive activities; madaih—by pride; ye—all those who; vidadhati—perform; papam—disgrace; akincaneshu—without material possessions; satsu—unto the devotees.

The Supreme Personality of Godhead becomes very dear to those devotees who have no material possessions but are fully happy in possessing devotional service of the Lord. Indeed, the Lord relishes the devotional activities of such devotees. Those who are puffed up with material education, wealth, aristocracy and fruitive activity are very proud of possessing material things, and they often deride the devotees. Even if such people offer the Lord worship, the Lord never accepts them.


07.06.18 Prahlada Maharaja to the Sons of the Demons

(Tekst je od teksta br. 16, istog poglavlja; ne od teksta 18. Ja sam stavio sanskrit od teksta 16, buduæi da je taj tekst ovde)

vidvan apittham danujah kutumbam

pushnan sva-lokaya na kalpate vai

yah sviya-parakya-vibhinna-bhavas

tamah prapadyeta yatha vimudhah

vidvan—knowing (the inconvenience of material existence, especially in household life); api—although; ittham—thus; danu jah—O sons of demons; kutumbam—the family members or extended family members (like one's community, society, nation or union of nations); pushnan—providing with all the necessities of life; sva-lokaya—in understanding himself; na—not; kalpate—capable; vai—indeed; yah—he who; sviya—my own; parakya—belonging to others; vibhinna—separate; bhavah—having a conception of life; tamah—nothing but darkness; prapadyeta—enters; yatha—just as; vimudhah—a person without education, or one who is like an animal.

O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, "This is mine, and that is for others." Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead they are bewildered and overcome by ignorance.


07.07.44-45 Prahlada Maharaja to the Sons of the Demons

kim u vyavahitapatya-



bhrityapta mamataspadah

kim u—what to speak of; vyavahita—separated; apatya—children; dara—wives; agara—residences; dhana—wealth; adayah—and so on; rajya—kingdoms; kosha—treasuries; gaja—big elephants and horses; amatya—ministers; bhritya—servants; aptah—relatives; mamata-aspadah—false seats or abodes of intimate relationship ("mineness").

Since the body itself is ultimately meant to become stool or earth, what is the meaning of the paraphernalia related to the body, such as wives, residences, wealth, children, relatives, servants, friends, kingdoms, treasuries, animals and ministers? They are also temporary. What more can be said about this? (44)



kim etair atmanas tucchaih

saha dehena nashvaraih

anarthair artha-sankashair


kim—what is the use; etaih—with all these; atmanah—for the real self; tucchaih—which are most insignificant; saha—with; dehena—the body; nashvaraih—perishable; anarthaih—unwanted; artha-sankashaih—appearing as if needed; nitya-ananda—of eternal happiness; rasa—of the nectar; udadheh—for the ocean.

All this paraphernalia is very near and dear as long as the body exists, but as soon as the body is destroyed, all things related to the body are also finished. Therefore, actually one has nothing to do with them, but because of ignorance one accepts them as valuable. Compared to the ocean of eternal happiness, they are most insignificant. What is the use of such insignificant relationships for the eternal living being? (45)


07.07.51-52 Prahlada Maharaja to the Sons of the Demons

nalam dvijatvam devatvam

rishitvam vasuratmajah

prinanaya mukundasya

na vrittam na bahu jnata

na danam na tapo nejya

na shaucam na vratani ca

priyate 'malaya bhaktya

harir anyad vidambanam

na—not; alam—sufficient; dvijatvam—being a perfect, highly qualified brahmana; devatvam—being a demigod; rishitvam—being a saintly person; va—or; asura-atma jah—O descendants of asuras; prinanaya—for pleasing; mukundasya—of Mukunda, the Supreme Personality of Godhead; na vrittam—not good conduct; na—not; bahu-jnata—vast learning; na—neither; danam—charity; na tapah—no austerity; na—nor; ijya—worship; na—nor; shaucam—cleanliness; na vratani—nor execution of great vows; ca—also; priyate—is satisfied; amalaya—by spotless; bhaktya—devotional service; harih—the Supreme Lord; anyat—other things; vidambanam—only show.

My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brahmanas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show. (51-52)


07.10.04 Prahlada Maharaja to Lord Nrisimhadeva

nanyatha te 'khila-guro

ghateta karunatmanah

yas ta ashisha ashaste

na sa bhrityah sa vai vanik

na—not; anyatha—otherwise; te—of You; akhila-guro—O supreme instructor of the entire creation; ghateta—such a thing can happen; karuna—atmanah—the Supreme Person, who is extremely kind to His devotees; yah—any person who; te—from You; ashishah—material benefits; ashaste—desires (in exchange for serving You); na—not; sah—such a person; bhrityah—a servitor; sah—such a person; vai—indeed; vanik—a merchant (who wants to get material profit from his business).

Otherwise, O my Lord, O supreme instructor of the entire world, You are so kind to Your devotee that You could not induce him to do something unbeneficial for him. On the other hand, one who desires some material benefit in exchange for devotional service cannot be Your pure devotee. Indeed, he is no better than a merchant who wants profit in exchange forservice.


07.15.29 Narada Muni to Maharaja Yudhishthira

yatha vartadayo hy artha

yogasyartham na bibhrati

anarthaya bhaveyuh sma

purtam ishtam thatasatah

yatha—as; varta-adayah—activities like occupational or professional duties; hi—certainly; arthah—income (from such occupational duties); yogasya—of mystic power for self-realization; artham—benefit; na—not; bibhrati—help; anarthaya—without value (binding one to repeated birth and death); bhaveyuh—they are; sma—at all times; purtam ishtam—ritualistic Vedic ceremonies; thata—similarly; asatah—of a materialistic nondevotee.

As professional activities or business profits cannot help one in spiritual advancement but are a source of material entanglement, the Vedic ritualistic ceremonies cannot help anyone who is not a devotee of the Supreme Personality of Godhead.


10.01.04 Shukadeva Gosvami to Maharaja Parikshit

nivritta-tarshair upagiyamanad

bhavaushadhac chrotra-mano-'bhiramat

ka uttamashloka-gunanuvadat

puman virajyeta vina pashughnat

nivritta—released from; tarshaih—lust or material activities; upagiya-manat—which is described or sung; bhava-aushadhat—which is the right medicine for the material disease; shrotra—the process of aural reception; manah—the subject matter of thought for the mind; abhiramat—from the pleasing vibrations from such glorification; kah—who; uttamashloka—of the Supreme Personality of Godhead; guna-anuvadat—from describing such activities; puman—a person; virajyeta—can keep himself aloof; vina—except; pashu-ghnat—either a butcher or one who is killing his own personal existence.

Glorification of the Supreme Personality of Godhead is performed in the parampara system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?


10.02.32 Demigods to Shri Krishna

ye 'nye 'ravindaksha vimukta-maninas

tvayy asta-bhavad avishuddha-buddhayah

aruhya kricchrena param padam tatah

patanty adho 'nadrita-yushmad-anghrayah


ye anye—anyone, or all others; aravinda-aksha—O lotus-eyed one; vimukta-maninah—falsely considering themselves free from the bondage of material contamination; tvayi—unto You; asta-bhavat—speculating in various ways but not knowing or desiring more information of Your lotus feet; avishsuddha-buddhayah—whose intelligence is still not purified and who do not know the goal of life; aruhya—even though achieving; kricchrena—by undergoing severe austerities, penances and hard labor; param padam—the highest position (according to their imagination and speculation); tatah—from that position; patanti—they fall; adhah—down into material existence again; anadrita—neglecting devotion to; yushmat—Your; anghrayah—lotus feet.

[Someone may say that aside from devotees, who always seek shelter at the Lord's lotus feet, there are those who are not devotees but have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahma and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.

10.23.40 Ritualistic Brahmanas Condemn Themselves

dhig janma nas tri-vrid yat tad

dhig vratam dhig bahu-jnatam

dhik kulam dhik kriya-dakshyam

vimukha ye tv adhokshaje

dhik—to hell; janma—with the birth; nah—our; tri-vrit—threefold (the first from the physical parents, the second at the time of brahminical initiation, and the third at the time of initiation into the performances of Vedic sacrifice); yat tat—whatever; dhik—to hell; vratam—with our vow (of celibacy); dhik—to hell; bahu-jnatam—with our extensive knowledge; dhik—to hell; kulam—with our aristocratic lineage; dhik—to hell; kriya-dakshyam—with our expertise in ritualistic activities; vimukhah—inimical; ye—who; tu—however; adhokshaje—to the transcendental Personality of Godhead.

To hell with our threefold birth, our vow of celibacy and our extensive learning! To hell with our aristocratic background and our experise in the rituals of sacrifice! These are all condemned because we were inimical to the transcendental Personality of Godhead.


10.84.13 Krishna to the Sages at Kurukshetra

yasyatma-buddhih kunape tri-dhatuke

sva-dhih kalatradishu bhauma ijya-dhih

yat-tirtha-buddhih salile na karhicij

janeshv abhijneshu sa eva go-kharah

yasya—whose; atma—as his self; buddhih—idea; kunape—in a corpselike body; tri-dhatuke—made of three basic elements; sva—as his own; dhih—idea; kalatra-adishu—in wife and so on; bhaume—in earth; ijya—as worshipable; dhih—idea; yat—whose; tirtha—as a place of pilgrimage; buddhih—idea; salile—in water; na karhicit—never; janeshu—in men; abhijneshu—wise; sah—he; eva—indeed; gah—a cow; kharah—or an ass.

One who identifies himself as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth ê such a person is no better than a cow or an ass.


11.29.30 Shri Krishna to Uddhava

naitat tvaya dambhikaya

nastikaya shathaya ca

ashushrushor abhaktaya

durvinitaya diyatam

na—not; etat—this; tvaya—by you; dambhikaya—to a hypocrite; nastikaya—to an atheist; shathaya—to a cheat; ca—and; ashushrushoh—to one who does not listen with faith; abhaktaya—to a nondevotee; durvinitaya—to one who is not humbly submissive; diyatam—should be given.

You should not share this instruction with anyone who is hypocritical, atheist or dishonest, or with anyone who will not listen faithfully, who is not a devotee, or who is simply not humble.


11.26.03 Shri Krishna to Uddhava

sangam na kuryad asatam

shishnodara-tripam kvacit

tasyanugas tamasy andhe

pataty andhanugandha-vat

sangam—association; na kuryat—one should never make; asatam—of those who are materialistic; shishna—the genitals; udara—and the belly; tripam—who are devoted to gratifying; kvacit—at any time; tasya—of any such person; anugah—the follower; tamasi andhe—into the darkest pit; patati—he falls; andha-anuga—following a blind man; andha-vat—just like another blind man.

One should never associate with materialists, those dedicated to gratifying their genitals and bellies. Byfollowing them one falls into the deepest pit of darkness, just like a blind man who follows another blind man.


11.26.24 King Pururava [Chanting the Ailaêgita]

tasmat sango na kartavyah

strishu straineshu cendriyaih

vidusham capy avisrabdhah

shad-vargah kim u madrisham

tasmat—therefore; sangah—association; na kartavyah—should never be made; strishu—with women; straineshu—with men attached to women; ca—and; indriyaih—by one’s senses; vidusham—of wise men; ca api—even; avisrabdhah—untrustworthy; shat-vargah—the six enemies of the mind (lust, anger, greed, bewilderment, intoxication and envy); kim u—what to speak; madrisham—of persons like me.

Therefore one should never let his senses associate freely with women or with men attached to women. Even those who are highly learned cannot trust the six enemies of the mind; what to speak, then, of foolish persons like me.


11.05.10 Camasa Rshi to Maharaja Nimi

sarveshu shashvat tanu-bhritsv avasthitam

yatha kham atmanam abhishtam ishvaram

vedopagitam ca na shrinvate ’budha

mano-rathanam pravadanti vartaya

sarveshu—in all; shashvat—eternally; tanu-bhritsu—embodied living beings; avasthitam—situated; yatha—just as; kham—the sky; atmanam—the Supreme Soul; abhishtam—most worshipable; ishvaram—ultimate controller; veda-upagitam—glorified by the Vedas; ca—also; na shrinvate—they do not hear; abudhah—unintelligent persons; manah-rathanam—of whimsical pleasures; pravadanti—they go on discussing; vartaya—the topics.

The Personality of Godhead is eternally situated within the heart of every embodied being; still the Lord remains situated apart, just as the sky, which is all-pervading, does not mix with any material object. Thus the Lord is the supreme worshipable object and the absolute controller of everything. He is elaborately glorified in the Vedic literature, but those who are bereft of intelligence do not like to hear about Him. They prefer to waste their time discussing their own mental concoctions, which inevitably deal with gross material sense gratification such as sex life and meat-eating.