|NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhagavad Arka Marichi Mala > Chapter-XVI|
The Gradual Manifestation of Bhava
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
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)
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)
syan mahat-sevaya viprah
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
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)
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
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
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
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—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
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
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
brahma mam paramam prapuh
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
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)
tam eva paramatmanam
jahur guna-mayam deham
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
vyaktir bhagavato nripa
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
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
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)
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-
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
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
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)
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—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
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.