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

CHAPTER SIXTEEN

The Gradual Manifestation of Bhava

bhavodaya kramah

03.25.25 Kapiladeva to Devahuti

satam prasangan mama virya-samvido

bhavanti hrit-karna-rasayanah kathah

taj joshanad ashv apavarga-vartmani

shraddha ratir bhaktir anukramishyati

satam—of pure devotees; prasangat—through the association; mama—My; virya—wonderful activities; samvidah—by discussion of; bhavanti—become; hrit—to the heart; karna—to the ear; rasa-ayanah—pleasing; kathah—the stories; tat—of that; joshanat—by cultivation; ashu—quickly; apavarga—of liberation; vartmani—on the path; shraddha—firm faith; ratih—attraction; bhaktih—devotion; anukramishyati—will follow in order.

In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

 

01.05.39 Narada Muni to Vyasadeva

imam sva-nigamam brahmann

avetya mad-anushthitam

adan me jnanam aishvaryam

svasmin bhavam ca keshavah

 

imam—thus; sva-nigamam—confidential knowledge of the Vedas in respect to the Supreme Personality of Godhead; brahman—O brahmana (Vyasadeva); avetya—knowing it well; mat—by me; anushthitam—executed; adat—bestowed upon me; me—me; jnanam—transcendental knowledge; aishvaryam—opulence; svasmin—personal; bhavam—intimate affection and love; ca—and; keshavah—Lord Krishna.

O brahmana, thus by the Supreme Lord Krishna I was endowed first with the transcendental knowledge of the Lord as inculcated in the confidential parts of the Vedas, then with the spiritual opulences, and then with His intimate loving service.

 

01.02.14-18 Suta Goswami to Shaunaka Rishi

tasmad ekena manasa

bhagavan satvatam patih

shrotavyah kirtitavyash ca

dhyeyah pujyash ca nityada

tasmat—therefore; ekena—by one; manasa—attention of the mind; bhagavan—the Personality of Godhead; satvatam—of the devotees; patih—protector; shrotavyah—is to be heard; kirtitavyah—to be glorified; ca—and; dhyeyah—to be remembered; pujyah—to be worshiped; ca—and; nityada—constantly.

Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees. (14)

 

 

 

yad-anudhyasina yuktah

karma-granthi-nibandhanam

chindanti kovidas tasya

ko na kurayat katha-ratim

yat—which; anudhya—remembrance; asina—sword; yuktah—being equipped with; karma—reactionary work; granthi—knot; nibandhanam—interknit; chindanti—cut; kovidah—intelligent; tasya—His; kah—who; na—not; kuryat—shall do; katha—messages; ratim—attention.

With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message? (15)

 

 

 

shushrushoh shraddadhanasya

vasudeva-katha-rucih

syan mahat-sevaya viprah

punya-tirtha-nishevanat

shushrushoh—one who is engaged in hearing; shraddadhanasya—with care and attention; vasudeva—in respect to Vasudeva; katha—the message; rucih—affinity; syat—is made possible; mahat-sevaya—by service rendered to pure devotees; viprah—O twice-born; punya-tirtha—those who are cleansed of all vice; nishevanat—by service.

O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vasudeva. (16)

 

 

shrinvatam sva-kathah krishnah

punya-shravana-kirtanah

hridy antah stho hy abhadrani

vidhunoti suhrit satam

shrinvatam—those who have developed the urge to hear the message of; sva-kathah—His own words; krishnah—the Personality of Godhead; punya—virtues; shravana—hearing; kirtanah—chanting; hridi antah sthah—within one’s heart; hi—certainly; abhadrani—desire to enjoy matter; vidhunoti—cleanses; suhrit—benefactor; satam—of the truthful.

Shri Krishna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyones heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. (17)

 

 

 

nashta-prayeshv abhadreshu

nityam bhagavata-sevaya

bhagavaty uttama-shloke

bhaktir bhavati naishthiki

nashta—destroyed; prayeshu—almost to nil; abhadreshu—all that is inauspicious; nityam—regularly; bhagavata—Shrimad-Bhagavatam, or the pure devotee; sevaya—by serving; bhagavati—unto the Personality of Godhead; uttama—transcendental; shloke—prayers; bhaktih—loving service; bhavati—comes into being; naishthiki—irrevocable.

By regular attendance in classes on the Bhagavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. (18)

 

01.05.25-27 Narada Muni to Vyasadeva

ucchishta-lepan anumodito dvijaih

sakrit sma bhunje tad-apasta-kilbishah

evam pravrittasya vishuddha-cetasas

tad-dharma evatma-rucih prajayate

ucchishta-lepan—the remnants of foodstuff; anumoditah—being permitted; dvijaih—by the Vedantist brahmanas; sakrit—once upon a time; sma—in the past; bhunje—took; tat—by that action; apasta—eliminated; kilbishah—all sins; evam—thus; pravrittasya—being engaged; vishuddha-cetasah—of one whose mind is purified; tat—that particular; dharmah—nature; eva—certainly; atma-rucih—transcendental attraction; prajayate—was manifested.

Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me. (25)

 

 

 

tatranvaham krishna-kathah pragayatam

anugrahenashrinavam manoharah

tah shraddhaya me ‘nupadam vishrinvatah

priyashravasy anga mamabhavad rucih

tatra—thereupon; anu—every day; aham—I; krishna-kathah—narration of Lord Krishna’s activities; pragayatam—describing; anugrahena—by causeless mercy; ashrinavam—giving aural reception; manah-harah—attractive; tah—those; shraddhaya—respectfully; me—unto me; anupadam—every step; vishrinvatah—hearing attentively; priyashravasi—of the Personality of Godhead; anga—O Vyasadeva; mama—mine; abhavat—it so became; rucih—taste.

O Vyasadeva, in that association a-nd by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Krishna. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step. (26)

 

 

 

tasmims tada labdha-rucer maha-mate

priyashravasy askhalita matir mama

yayaham etat sad-asat sva-mayaya

pashye mayi brahmani kalpitam pare

tasmin—it being so; tada—at that time; labdha—achieved; ruceh—taste; maha-mate—O great sage; priyashravasi—upon the Lord; askhalita matih—uninterrupted attention; mama—mine; yaya—by which; aham—I; etat—all these; sat-asat—gross and subtle; sva-maya—one’s own ignorance; pashye—see; mayi—in me; brahmani—the Supreme; kalpitam—is accepted; pare—in the Transcendence.

O great sage, as soon as I got a taste of the Personality of Godhead, my attention to hear of the Lord was unflinching. And as my taste developed, I could realize that it was only in my ignorance that I had accepted gross and subtle coverings, for both the Lord and I are transcendental. (27)

 

 

01.05.28 Narada Muni to Vyasadeva

ittham sharat-pravrishikav ritu harer

vishrinvato me ‘nusavam yasho ‘malam

sankirtyamanam munibhir mahatmabhir

bhaktih pravrittatma-rajas-tamopaha

ittham—thus; sharat—autumn; pravrishikau—rainy season; ritu—two seasons; hareh—of the Lord; vishrinvatah—continuously hearing; me—myself; anusavam—constantly; yashah amalam—unadulterated glories; sankirtyamanam—chanted by; munibhih—the great sages; maha-atmabhih—great souls; bhaktih—devotional service; pravrtta—began to flow; atma—living being; rajah—mode of passion; tama—mode of ignorance; upaha—vanishing.

Thus during two seasons - the rainy season and autumn - I had the opportunity to hear these great-souled sages constantly chant the unadulteraded glories of the Lord Hari. As the flow of my devotional service began, the coverings of the modes of passion and ignorance vanished.

 

01.02.19-20 Suta Goswami to Shaunaka Rishi

tada rajas-tamo-bhavah

kama-lobhadayash ca ye

ceta etair anaviddham

sthitam sattve prasidati

tada—at that time; rajah—in the mode of passion; tamah—the mode of ignorance; bhavah—the situation; kama—lust and desire; lobha—hankering; adayah—others; ca—and; ye—whatever they are; cetah—the mind; etaih—by these; anaviddham—without being affected; sthitam—being fixed; sattve—in the mode of goodness; prasidati—thus becomes fully satisfied.

As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy. (19)

 

 

 

evam prasanna-manaso

bhagavad-bhakti-yogatah

bhagavat-tattva-vijnanam

mukta-sangasya jayate

evam—thus; prasanna—enlivened; manasah—of the mind; bhagavat-bhakti—the devotional service of the Lord; yogatah—by contact of; bhagavat—regarding the Personality of Godhead; tattva—knowledge; vijnanam—scientific; mukta—liberated; sangasya—of the association; jayate—becomes effective.

Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. (20)

 

01.02.22 Suta Gosvami to Shaunaka Rishi

ato vai kavayo nityam

bhaktim paramaya muda

vasudeve bhagavati

kurvanty atma-prasadanim

atah—therefore; vai—certainly; kavayah—all transcendentalists; nityam—from time immemorial; bhaktim—service unto the Lord; paramaya—supreme; muda—with great delight; vasudeve—Shri Krishna; bhagavati—the Personality of Godhead; kurvanti—do render; atma—self; prasadanim—that which enlivens.

Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Krishna, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self.

 

11.12.08-9 Shri Krishna to Uddhava

kevalena hi bhavena

gopyo gavo naga mrigah

ye ’nye mudha-dhiyo nagah

siddha mam iyur anjasa

kevalena—by unalloyed; hi—indeed; bhavena—by love; gopyah—the gopis; gavah—the Vrindavana cows; nagah—the unmoving creatures of Vrindavana such as the twin arjuna trees; mrigah—other animals; ye—those; anye—others; mudha-dhiyah—with stunted intelligence; nagah—Vrindavana snakes such as Kaliya; siddhah—achieving the perfection of life; mam—to Me; iyuh—they went; anjasa—quite easily.

The inhabitants of Vrndavana, including the gopis, cows, unmoving creatures such as the twin arjuna trees, animals, living entities with stunted consciousness such as bushes and thickets, and snakes such as Kaliya, all achieved the perfection of life by unalloyed love for Me and thus very easily achieved Me. (8)

 

 

yam na yogena sankhyena

dana-vrata-tapo-’dhvaraih

vykhya-svadhyaya-sannyasaih

prapnuyad yatnavan api

yam—whom; na—not; yogena—by the mystic yoga systems; sankhyena—by philosophical speculation; dana—by charity; vrata—vows; tapah—austerities; adhvaraih—or Vedic ritualistic sacrifices; vyakhya—by explaining Vedic knowledge to others; svadhyaya—personal study of the Veda; sannyasaih—or by taking the renounced order of life; prapnuyat—can one obtain; yatna-van—with great endeavor; api—even.

Even though one engages with great endeavor in the mystic yoga system, philosophical speculation, charity, vows, penances, ritualistic sacrifices, teaching of Vedic mantras to others, personal study of the Vedas, or the renounced order of life, still one cannot achieve Me. (9)

 

 

11.12.12-13 Shri Krishna to Uddhava

ta navidan mayy anushanga-baddha-

dhiyah svam atmanam adas tathedam

yatha samadhau munayo ’bdhi-toye

nadyah pravishta iva nama-rupe

tah—they (the gopis); na—not; avidan—were aware of; mayi—in Me; anushanga—by intimate contact; baddha—bound up; dhiyah—their consciousness; svam—their own; atmanam—body or self; adah—something remote; tatha—thus considering; idam—this which is most near; yatha—just as; samadhau—in yoga-samadhi; munayah—great sages; abdhi—of the ocean; toye—in the water; nadyah—rivers; pravishtah—having entered; iva—like; nama—names; rupe—and forms.

My dear Uddhava, just as great sages in yoga trance merge into self-realization, like rivers merging into the ocean, and are thus not aware of material names and forms, similarly, the gopis of Vrnadavana were so completely attached to Me within their minds that they could not think of their own bodies, or of this world, or of their future lives. Their entire consciousness was simply bound up in Me. (12)

 

 

 

mat-kama ramanam jaram

asvarupa-vido ’balah

brahma mam paramam prapuh

sangac chata-sahasrashah

mat—Me; kamah—those who desired; ramanam—a charming lover; jaram—the lover of another’s wife; asvarupa-vidah—not knowing My actual situation; abalah—women; brahma—the Absolute; mam—Me; paramam—supreme; prapuh—they achieved; sangat—by association; shata-sahasrashah—by hundreds of thousands.

All those hundreds of thousands of gopis, understanding Me to be their most charming lover and ardently desiring Me in that way, were unaware of My actual position. Yet by intimately associating with Me, the gopis attained Me, the Supreme Absolute Truth. (13)

 

10.29.09-11 Shukadeva Gosvami to Maharaja Parikshit

antar-griha-gatah kashcid

gopyo ’labdha-vinirgamah

Krishnam tad-bhavana-yukta

dadhyur milita-locanah

antah-griha—within their homes; gatah—present; kashcit—some; gopyah—gopis; alabdha—not obtaining; vinirgamah—any exit; Krishnam—upon Shri Krishna; tat-bhavana—with ecstatic love for Him; yuktah—fully endowed; dadhyuh—they meditated; milita—closed; locanah—their eyes .

Some of the gopis, however, could not manage to get out of their house, and instead they remained home with eyes closed, meditating upon Him in pure love. (9)

 

 

duhsaha-prentha-viraha-

tivra-tapa-dhutashubhah

dhyana-praptacyutashlena-

nirvritya knina-mangalah

tam eva paramatmanam

jara-buddhyapi sangatah

jahur guna-mayam deham

sadyah praknina-bandhanah

duhsaha—intolerable; prentha—from their beloved; viraha—from separation; tivra—intense; tapa—by the burning pain; dhuta—removed; ashubhah—all inauspicious things in their hearts; dhyana—by meditation; prapta—obtained; acyuta—of the infallible Lord Shri Krishna; ashlena—caused by the embrace; nirvritya—by the joy; knina—reduced to nil; mangalah—their auspicious karmic reactions; tam—Him; eva—even though; parama-atmanam—the Supersoul; jara—a paramour; buddhya—thinking Him to be; api—nevertheless; sangatah—getting His direct association; jahuh—they gave up; guna-mayam—composed of the modes of material nature; deham—their bodies; sadyah—immediately; praknina—thoroughly counteracted; bandhanah—all their bondage of karma.

For those gopis who could not go to see Krishna, intolerable separation from their beloved caused an intense agony that burned away all impious karma. By meditating upon Him they realized His embrace, and the ecstasy they then felt exhausted their material piety. Although Lord Krishna is the Supreme Soul, these girls simply thought of Him as their male lover and associated with Him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies. (10-11)

 

10.29.14-15 Shukadeva Gosvami to Maharaja Parikshit

nrinam nihshreyasarthaya

vyaktir bhagavato nripa

avyayasyaprameyasya

nirgunasya gunatmanah

nrinam—for humanity; nihshreyasa—of the highest benefit; arthaya—for the purpose; vyaktih—the personal appearance; bhagavatah—of the Supreme Lord; nripa—O King; avyayasya—of Him who is inexhaustible; aprameyasya—immeasurable; nirgunasya—untouched by material qualities; guna-atmanah—the controller of the material modes.

O King, the Supreme Lord is inexhaustible and immeasurable, and He is untouched by the material modes because He is their controller. His personal appearance in this world is meant for bestowing the highest benefit on humanity. (14)

 

 

 

kamam krodham bhayam sneham

aikyam sauhridam eva ca

nityam harau vidadhato

yanti tan-mayatam hi te

kamam—lust; krodham—anger; bhayam—fear; sneham—loving affection; aikyam—unity; sauhridam—friendship; eva ca—also; nityam—always; harau—for Lord Hari; vidadhatah—exhibiting; yanti—they achieve; tat-mayatam—absorption in Him; hi—indeed; te—such persons.

Persons who constantly direct their lust, anger, fear, protective affection, feeling of impersonal oneness or friendship toward Lord Hari are sure to become absorbed in thought of Him. (15)

 

11.03.32 Prabuddha to MaharajaNimi

kvacid rudanty acyuta-cintaya kvacid

dhasanti nandanti vadanty alaukikah

nrityanti gayanty anushilayanty ajam

bhavanti tushnim param etya nirvritah

kvacit—sometimes; rudanti—they cry; acyuta—of the infallible Supreme Lord; cintaya—by the thought; kvacit—sometimes; hasanti—they laugh; nandanti—take great pleasure; vadanti—speak; alaukikah—acting amazingly; nrityanti—they dance; gayanti—sing; anushilayanti—and imitate; ajam—the unborn; bhavanti—they become; tushnim—silent; param—the Supreme; etya—obtaining; nirvritah—freed from distress.

Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak out loud to the Lord, dance or sing. Such devotees, having transcended material, conditioned life, sometimes imitate the unborn Supreme by acting out His pastimes. And sometimes, achieving His personal audience, they remain peaceful and silent.

 

11.02.39 Kavir to MaharajaNimi

shrinvan su-bhadrani rathanga-paner

janmani karmani ca yani loke

gitani namani tad-arthakani

gayan vilajjo vicared asangah

shrinvan—hearing; su-bhadrani—all-auspicious; ratha-anga-paneh—of the Supreme Lord, who holds a chariot wheel in His hand (in His pastime of fighting with grandfather Bhishma); janmani—the appearances; karmani—activities; ca—and; yani—which; loke—in this world; gitani—are chanted; namani—names; tat-arthakani—signifying these appearances and activities; gayan—singing; vilajjah—free from embarrassment; vicaret—one should wander; asangah—without material association.

An intelligent person who has controlled his mind and conquered fear should give up all attachment to material objects such as wife, family and nation and should wander freely without embarrassment, hearing and chanting the holy names of the Lord, the bearer of the chariot wheel. The holy names of Krishna are all-auspicious because they describe His transcendental birth and activities, which He performs within this world for the salvation of the conditioned souls. Thus the holy names of the Lord are sung throughout the world.

 

11.02.40 Kavir to Maharaja Nimi

evam-vratah sva-priya-nama-kirtya

jatanurago druta-citta uccaih

hasaty atho roditi rauti gayaty

unmada-van nrityati loka-bahyah

evam-vratah—when one thus engages in the vow to chant and dance; sva—own; priya—very dear; nama—holy name; kirtya—by chanting; jata—in this way develops; anuragah—attachment; druta-cittah—with a melted heart; uccaih—loudly; hasati—laughs; atho—also; roditi—cries; rauti—becomes agitated; gayati—chants; unmada-vat—like a madman; nrityati—dancing; loka-bahyah—without caring for outsiders.

By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion.

 

07.04.36-37 Sukadeva Gosvami to Maharaja Parikshit

gunair alam asankhyeyair

mahatmyam tasya sucyate

vasudeve bhagavati

yasya naisargiki ratih

gunaih—with spiritual qualities; alam—what need; asankhyeyaih—which are innumerable; mahatmyam—the greatness; tasya—of him (Prahlada Maharaja); sucyate—is indicated; vasudeve—to Lord Krishna, the son of Vasudeva; bhagavati—the Supreme Personality of Godhead; yasya—of whom; naisargiki—natural; ratih—attachment.

Who could list the innumerable transcendental qualities of Prahlada Maharaja? He had unflinching faith in Vasudeva, Lord Shri Krishna [the son of Vasudeva], and unalloyed devotion to Him. His attachment to Lord Krishna was natural because of his previous devotional service. Although his good qualities cannot be enumerated, they prove that he was a great soul [mahatma]. (36)

 

 

 

nyasta-kridanako balo

jadavat tan-manastaya

krishna-graha-grihitatma

na veda jagad idrisham

nyasta—having given up; kridanakah—all sportive activities or tendencies for childhood play; balah—a boy; jada-vat—as if dull, without activities; tat-manastaya—by being fully absorbed in Krishna; Krishna-graha—by Krishna, who is like a strong influence (like a graha, or planetary influence); grihita-atma—whose mind was fully attracted; na—not; veda—understood; jagat—the entire material world; idrisham—like this.

From the very beginning of his childhood, Prahlada Maharaja was uninterested in childish playthings. Indeed, he gave them up altogether and remained silent and dull, being fully absorbed in Krishna consciousness. Since his mind was always affected by Krishna consciousness, he could not understand how the world goes on being fully absorbed in the activities of sense gratification. (37)

 

07.04.39-40 Sukadeva Gosvami to Maharaja Parikshit

kvacid rudati vaikuntha-

cinta-shabala-cetanah

kvacid dhasati tac-cinta-

hlada udgayati kvacit

kvacit—sometimes; rudati—cries; vaikuntha-cinta—by thoughts of Krishna; shabala-cetanah—whose mind was bewildered; kvacit—sometimes; hasati—laughs; tat-cinta—by thoughts of Him; ahladah—being jubilant; udgayati—chants very loudly; kvacit—sometimes.

Because of advancement in Krishna consciousness, he sometimes cried, sometimes laughed, sometimes expressed jubilation and sometimes sang loudly. (39)

 

 

 

nadati kvacid utkantho

vilajjo nrityati kvacit

kvacit tad-bhavana-yuktas

tanmayo 'nucakara ha

nadati—exclaims loudly (addressing the Lord, "O Krishna"); kvacit—sometimes; utkanthah—being anxious; vilajjah—without shame; nrityati—he dances; kvacit—sometimes; kvacit—sometimes; tat-bhavana—with thoughts of Krishna; yuktah—being absorbed; tat-mayah—thinking as if he had become Krishna; anucakara—imitated; ha—indeed.

Sometimes, upon seeing the Supreme Personality of Godhead, Prahlada Maharaja would loudly call in full anxiety. He sometimes lost his shyness in jubilation and began dancing in ecstasy, and sometimes, being fully absorbed in thoughts of Krishna, he felt oneness and imitated the pastimes of the Lord. (40)

 

 

07.04.41-42 Sukadeva Gosvami to Maharaja Parikshit

kvacid utpulakas tushnim

aste samsparsha-nirvritah

aspanda-pranayananda-

salilamilitekshanah

kvacit—sometimes; utpulakah—with the hairs of his body standing on end; tushnim—completely silent; aste—remains; samsparsha-nirvritah—feeling great joy by contact with the Lord; aspanda—steady; pranaya-ananda—due to transcendental bliss from a relationship of love; salila—filled with tears; amilita—half-closed; ikshanah—whose eyes.

Sometimes, feeling the touch of the Lord's lotus hands, he became spiritually jubilant and remained silent, his hairs standing on end and tears gliding down from his half-closed eyes because of his love for the Lord. (41)

 

 

sa uttama-shloka-padaravindayor

nishevayakincana-sanga-labdhaya

tanvan param nirvritim atmano muhur

duhsanga-dinasya manah shamam vyadhat

sah—he (Prahlada Maharaja); uttama-shloka-pada-aravindayoh—to the lotus feet of the Supreme Personality of Godhead, who is worshiped by transcendental prayers; nishevaya—by constant service; akincana—of devotees who have nothing to do with the material world; sanga—in the association; labdhaya—obtained; tanvan—expanding; param—highest; nirvritim—bliss; atmanah—of the spirit soul; muhuh—constantly; duhsanga-dinasya—of a person poor in spiritual understanding due to bad association; manah—the mind; shamam—peaceful; vyadhat—made.

Because of his association with perfect, unalloyed devotees who had nothing to do with anything material, Prahlada Maharaja constantly engaged in the service of the Lord's lotus feet. By seeing his bodily features when he was in perfect ecstasy, persons very poor in spiritual understanding became purified. In other words, Prahlada Maharaja bestowed upon them transcendental bliss. (42)

 

06.14.02 Maharaja Parikshit to Sukadeva Gosvami

devanam shuddha-sattvanam

rishinam camalatmanam

bhaktir mukunda-carane

na prayenopajayate

devanam—of the demigods; shuddha-sattvanam—whose minds are purified; rishinam—of great saintly persons; ca—and; amala-atmanam—who have purified their existence; bhaktih—devotional service; mukunda-carane—to the lotus feet of Mukunda, the Lord, who can give liberation; na—not; prayena—almost always; upajayate—develops.

Demigods situated in the mode of goodness and great saints cleansed of the dirt of material enjoyment hardly ever render pure devotional service at the lotus feet of Mukunda. [Therefore how could Vritrasura have become such a great devotee?]

 

04.22.23 Sanat-kumara to Maharaja Prithu

arthendriyarama-sagoshthy-atrishnaya

tat-sammatanam aparigrahena ca

vivikta-rucya paritosha atmani

vina harer guna-piyusha-panat

artha—riches; indriya—senses; arama—gratification; sa-goshthi—with their companion; atrishnaya—by reluctance; tat—that; sammatanam—since approved by them; aparigrahena—by nonacceptance; ca—also; vivikta-rucya—disgusted taste; paritoshe—happiness; atmani—self; vina—without; hareh—of the Supreme Personality of Godhead; guna—qualities; piyusha—nectar; panat—drinking.

One has to make progress in spiritual life by not associating with persons who are simply interested in sense gratification and making money. Not only such persons, but one who associates with such persons should be avoided. One should mold his life in such a way that he cannot live in peace without drinking the nectar of the glorification of the Supreme Personality of Godhead, Hari. One can be thus elevated by being disgusted with the taste for sense enjoyment.