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

CHAPTER NINE

Characteristics of the Fortunate Soul

bhagyavaj-jiva lakshanam

 

10.14.28 Brahma to Shri Krishna

antar-bhave ’nanta bhavantam eva

hy atat tyajanto mrigayanti santah

asantam apy anty ahim antarena

santam gunam tam kim u yanti santah

antah-bhave—within the body; ananta—O unlimited Lord; bhavantam—Yourself; eva—indeed; hi—certainly; atat—everything separate from You; tyajantah—rejecting; mrigayanti—search out; santah—the saintly devotees; asantam—unreal; api—even; anti—present nearby; ahim—(the illusion of) a snake; antarena—without (negating); santam—real; gunam—the rope; tam—that; kim u—whether; yanti—appreciate; santah—persons who are spiritually situated.

O unlimited Lord, the saintly devotees seek You out within their own bodies by rejecting everything separate from You. Indeed, how can discriminating persons appreciate the real nature of a rope lying before them until they refute the illusion that it is a snake?

03.31.47 Kapiladeva to Devahuti (listed in GM Beng., not incl in Engl, but #46 is incl \but makes less sense in context\

tasman na karyah santraso

na karpanyam na sambhramah

buddhva jiva-gatim dhiro

mukta-sangash cared iha

tasmat—on account of death; na—not; karyah—should be done; santrasah—horror; na—not; karpanyam—miserliness; na—not; sambhramah—eagerness for material gain; buddhva—realizing; jiva-gatim—the true nature of the living entity; dhirah—steadfast; mukta-sangah—free from attachment; caret—one should move about; iha—in this world.

Therefore, one should not view death with horror, nor have recourse to defining the body as soul, nor give way to exaggeration in enjoying the bodily necessities of life. Realizing the true nature of the living entity, one should move about in the world free from attachment and steadfast in purpose.

 

04.24.29 Shiva to Pracetas

sva-dharma-nishthah shata janmabhih puman

virincatam eti tatah param hi mam

avyakritam bhagavato 'tha vaishnavamm

padam yathaham vibudhah kalatyaye

sva-dharma-nishthah—one who is situated in his own dharma, or occupation; shata janmabhih—for one hundred births; puman—a living entity; virincatam—the post of Lord Brahma; eti—gets; tatah—thereafter; param—above; hi—certainly; mam—attains me; avyakritam—without deviation; bhagavatah—unto the Supreme Personality of Godhead; atha—therefore; vaishnavam—a pure devotee of the Lord; padam—post; yatha—as; aham—I; vubudhah—demigods; kala-atyaye—after the annihilation of the material world.

A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of Brahma, and if he becomes more qualified, he can approach Lord Shiva. A person who is directly surrendered to Lord Krishna, or Vishnu, in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Shiva and other demigods attain these planets after the destruction of this material world.

 

03.25.41 Kapiladeva to Devahuti

nanyatra mad bhagavatah

pradhana-purusheshvarat

atmanah sarva-bhutanam

bhayam tivram nivartate

na—not; anyatra—otherwise; mat—than Myself; bhagavatah—the Supreme personality of Godhead; pradhana-purusha-ishvarat—the Lord of both prakriti and purusha; atmanah—the soul; sarva-bhutanam—of all living beings; bhayam—fear; tivram—terrible; nivartate—is forsaken.

The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls.

11.11.12-17 Shri Krishna to Uddhava

prakriti-stho ’py asamsakto

yatha kham savitanilah

vaisharadyekshayasanga-

shitaya chinna-samshayah

pratibuddha iva svapnan

nanatvad vinivartate

prakriti—in the material world; sthah—situated; api—even though; asamsaktah—completely detached from sense gratification; yatha—just as; kham—the sky; savita—the sun; anilah—the wind; vaisharadya—by most expert; ikshaya—vision; asanga—through detachment; shitaya—sharpened; chinna—cut to pieces; samshayah—doubts; pratibuddhah—awakened; iva—like; svapnat—from a dream; nanatvat—from the duality of variety of the material world; vinivartate—one turns away or renounces.

Although the sky, or space, is the resting place of everything, the sky does not mix with anything, nor is it entangled. Similarly, the sun is not at all attached to the water in which it is reflected within innumerable reservoirs, and the mighty wind blowing everywhere is not affected by the innumerable aromas and atmospheres through which it passes. In the same way, a self-realized soul is completely detached from the material body and the material world around it. He is like a person who has awakened and arisen from a dream. With expert vision, sharpened by detachment, the self-realized soul cuts all doubts to pieces through knowledge of the self and completely withdraws his consciousness from the expansion of material variety. (12-13)

 

 

yasya syur vita-sankalpah

pranendriya-rnano-dhiyam

vrittayah sa vinirmukto

deha-stho ’pi hi tad-gunaih

yasya—of whom; syuh—they are; vita—freed from; sankalpah—material desire; prana—of the vital energy; indriya—the senses; manah—the mind; dhiyam—and of intelligence; vrittayah—the functions; sah—such a person; vinirmuktah—completely freed; deha—in the body; sthah—situated; api—even though; hi—certainly; tat—of the body; gunaih—from all of the qualities.

A person is considered to be completely liberated from the gross and subtle material bodies when all the functions of his vital energy, senses, mind and intelligence are performed without material desire. Such a person, although situated within the body, is not entangled. (14)

 

 

yasyatma himsyate himsrair

yena kincid yadricchaya

arcyate va kvacit tatra

na vyatikriyate budhah

yasya—of whom; atma—the body; himsyate—is attacked; himsraih—by sinful people or violent animals; yena—by someone; kincit—somewhat; yadricchaya—somehow or other; arcyate—is worshiped; va—or; kvacit—somewhere; tatra—therein; na—not; vyatikriyate—is transformed or affected; budhah—one who is intelligent.

Sometimes for no apparent reason one's body is attacked by cruel people or violent animals. At other times and in other places, one will suddenly be offered great respect or worship. One who does not become angry when attacked nor satisfied when worshiped is actually intelligent. (15)

 

 

na stuvita na nindeta

kurvatah sadhv asadhu va

vadato guna-doshabhyam

varjitah sama-drin munih

na stuvita—does not praise; na nindeta—does not criticize; kurvatah—those who are working; sadhu—very nicely; asadhu—very badly; va—or; vadatah—those who are speaking; guna-doshabhyam—from good and bad qualities; varjitah—freed; sama-drik—seeing things equally; munih—a saintly sage.

A saintly sage sees with equal vision and therefore is not affected by that which is materially good or bad. Indeed, although he observes others performing good and bad work and speaking properly and improperly, the sage does not praise or criticize anyone. (16)

 

 

na kuryan na vadet kincin

na dhyayet sadhv asadhu va

atmaramo ’naya vrittya

vicarej jada-van munih

na kuryat—should not do; na vadet—should not speak; kincit—anything; na dhyayet—should not contemplate; sadhu asadhu va—either good or bad things; atma-aramah—one who is taking pleasure in self-realization; anaya—with this; vrittya—life-style; vicaret—he should wander; jada-vat—just like a stunted person; munih—a saintly sage.

For the purpose of maintaining his body, a liberated sage should not act, speak or contemplate in terms of material good or bad. Rather, he should be detached in all circumstances, and taking pleasure in self-realization he should wander about engaged in his liberated lifestyle, appearing like a retarded person to outsiders. (17)

 

03.07.17-20 Vidura to Maitreya Rishi

yash ca mudhatamo loke

yash ca buddheh param gatah

tav ubhau sukham edhete

klishyaty antarito janah

yah—one who is; ca—also; mudha-tamah—the lowest of the fools; loke—in the world; yah ca—and one who is; buddheh—of intelligence; param—transcendental; gatah—gone; tau—of them; ubhau—both; sukham—happiness; edhete—enjoy; klishyati—suffer; antaritah—situated between; janah—persons.

Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs. (17)

 

 

arthabhavam vinishcitya

pratitasyapi natmanah

tam capi yushmac-carana-

sevayaham paranude

 

artha-abhavam—without substance; vinishcitya—being ascertained; pratitasya—of the apparent values; api—also; na—never; atmanah—of the self; tam—that; ca—also; api—thus; yushmat—your; carana—feet; sevaya—by service; aham—myself; paranude—shall be able to give up.

But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance, although it appears real. I am confident that by serving your feet it will be possible for me to give up the false idea. (18)

 

yat-sevaya bhagavatah

kuta-sthasya madhu-dvishah

rati-raso bhavet tivrah

padayor vyasanardanah

yat—to whom; sevaya—by service; bhagavatah—of the Personality of Godhead; kuta-sthasya—of the unchangeable; madhu-dvishah—the enemy of the Madhu asura; rati-rasah—attachment in different relationships; bhavet—develops; tivrah—highly ecstatic; padayoh—of the feet; vyasana—distresses; ardanah—vanquishing.

By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one's material distresses. (19)

 

 

durapa hy alpa-tapasah

seva vaikuntha-vartmasu

yatropagiyate nityam

deva-devo janardanah

durapa—rarely obtainable; hi—certainly; alpa-tapasah—of one whose austerity is meager; seva—service; vaikunttha—the transcendental kingdom of God; vartmasu—on the path of; yatra—wherein; upagiyate—is glorified; nityam—always; deva—of the demigods; devah—the Lord; jana-ardanah—the controller of the living entities.

Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikunthas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities. (20)

 

03.25.38 Kapiladeva to Devahuti

na karhicin mat-parah shanta-rupe

nankshyanti no me 'nimisho ledhi hetih

yesham aham priya atma sutash ca

sakha guruh suhrido daivam ishtam

na—not; karhicit—ever; mat-parah—My devotees; shanta-rupe—O mother; nankshyanti—will lose; no—not; me—My; animishah—time; ledhi—destroys; hetih—weapon; yesham—of whom; aham—I; priyah—dear; atma—self; sutah—son; ca—and; sakha—friend; guruh—preceptor; suhridah—benefactor; daivam—Deity; ishtam—chosen.

My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time.

 

03.28.42 Kapiladeva to Devahuti

sarva-bhuteshu catmanam

sarva-bhutani catmani

ikshetananya-bhavena

bhuteshv iva tad-atmatam

sarva-bhuteshu—in all manifestations; ca—and; atmanam—the soul; sarva-bhutani—all manifestations; ca—also; atmani—in the Supreme Spirit; iksheta—he should see; ananya-bhavena—with equal vision; bhuteshu—in all manifestations; iva—as; tat-atmatam—the nature of itself.

A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul.

 

03.28.44 Kapiladeva to Devahuti

tasmad imam svam prakritim

daivim sad-asad-atmikam

durvibhavyam parabhavya

svarupenavatishthate

tasmat—thus; imam—this; svam—own; prakritim—material energy; daivim—divine; sat-asat-atmikam—consisting of cause and effect; durvibhavyam—difficult to understand; parabhavya—after conquering; sva-rupena—in the self-realized position; avatishthate—he remains.

Thus the yogi can be in the self-realized position after conquering the insurmountable spell of maya, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand.

 

03.25.27 Kapiladeva to Devahuti

asevayayam prakriter gunanam

jnanena vairagya-vijrimbhitena

yogena mayy arpitaya ca bhaktya

mam pratyag-atmanam ihavarundhe

asevaya—by not engaging in the service; ayam—this person; prakriteh gunanam—of the modes of material nature; jnanena—by Knowledge; vairagya—with renunciation; vijrimbhitena—developed; yogena—by practicing yoga; mayi—unto Me; arpitaya—fixed; ca—and; bhaktya—with devotion; mam—unto Me; pratyak-atmanam—the Absolute Truth; iha—in this very life; avarundhe—one attains.

Thus by not engaging in the service of the modes of material nature but developing Krishna consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth.

 

11.11.08 Shri Krishna to Uddhava

deha-stho ’pi na deha-stho

vidvan svapnad yathotthitah

adeha-stho ’pi deha-sthah

kumatih svapna-drig yatha

deha—in the material body; sthah—situated; api—although; na—not; deha—in the body; sthah—situated; vidvan—an enlightened person; svapnat—from a dream; yatha—just as; utthitah—having risen; adeha—not in the body; sthah—situated; api—although; deha—in the body; sthah—situated; ku-matih—a foolish person; svapna—a dream; drik—seeing; yatha—just as.

One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. A foolish person, however, although not identical with his material body but transcendental to it, thinks himself to be situated in the body, just as one who is dreaming sees himself as situated in an imaginary body.

 

11.11.09 Shri Krishna to Uddhava

indriyair indriyartheshu

gunair api guneshu ca

grihyamaneshv aham kuryan

na vidvan yas tv avikriyah

indriyaih—by the senses; indriya—of the senses; artheshu—in the objects; gunaih—by those generated from the modes of nature; api—even; guneshu—in those generated by the same modes; ca—also; grihyamaneshu—as they are being accepted; aham—false ego; kuryat—should create; na—not; vidvan—one who is enlightened; yah—who; tu—indeed; avikriyah—is not affected by material desire.

An enlightened person who is free from the contamination of material desire does not consider himself to be the performer of bodily activities; rather, he knows that in all such activities it is only the senses, born of the modes of nature, that are contacting sense objects born of the same modes of nature.

 

11.11.11 Shri Krishna to Uddhava

evam viraktah shayana

asanatana-majjane

darshana-sparshana-ghrana-

bhojana-shravanadishu

na tatha badhyate vidvan

tatra tatradayan gunan

evam—thus; viraktah—detached from material enjoyment; shayane—in lying or sleeping; asana—in sitting; atana—walking; majjane—or in bathing; darshana—in seeing; sparshana—touching; ghrana—smelling; bhojana—eating; shravana—hearing; adishu—and so on; na—not; tatha—in that way; badhyate—is bound; vidvan—an intelligent person; tatra tatra—wherever he goes; adayan—causing to experience; gunan—the senses, born of the modes of nature.

An enlightened person fixed in detachment engages his body in lying down, sitting, walking, bathing, seeing, touching, smelling, eating, hearing and so on, but is never entangled by such activities. Indeed, remaining as a witness to all bodily functions, he merely engages his bodily senses with their objects and does not become entangled like an unintelligent person.

02.02.33-34 Shukadeva Gosvami to Maharaja Parikshit

na hy ato 'nyah shivah pantha

vishatah samshritav iha

vasudeve bhagavati

bhakti-yogo yato bhavet

na—never; hi—certainly; atah—beyond this; anyah—any other; shivah—auspicious; panthah—means; vishatah—wandering; samshritau—in the material world; iha—in this life; vasudeve—unto Lord Vasudeva, Krishna; bhagavati—the Personality of Godhead; bhakti-yogah—direct devotional service; yatah—wherein; bhavet—may result in.

For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Krishna. (33)

 

 

bhagavan brahma kartsnyena

trir anvikshya manishaya

tad adhyavasyat kuta-stho

ratir atman yato bhavet

bhagavan—the great personality Brahma; brahma—the Vedas; kartsnyena—by summarization; trih—three times; anvikshya—scrutinizingly examined; manishaya—with scholarly attention; tat—that; adhyavasyat—ascertained it; kuta-sthah—with concentration of the mind; ratih—attraction; atman (atmani)—unto the Supreme personality of Godhead Shri Krishna; yatah—by which; bhavet—it so happens.

The great personality Brahma, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead Shri Krishna is the highest perfection of religion. (34)

02.02.37 Shukadeva Gosvami to Maharaja Parikshit

pibanti ye bhagavata atmanah satam

kathamritam shravana-puteshu sambhritam

punanti te vishaya-vidushitashayam

vrajanti tac-carana-saroruhantikam

pibanti—who drink; ye—those; bhagavatah—of the Personality of Godhead; atmanah—of the most dear; satam—of devotees; katha-amritam—the nectar of the messages; shravana-puteshu—within the earholes; sambhritam—fully filled; punanti—purify; te—their; vishaya—material enjoyment; vidushita-ashayam—polluted aim of life; vrajanti—do go back; tat—the Lord's; carana—feet; saroruha-antikam—near the lotus.

Those who drink through aural reception, fully filled with the nectarean message of Lord Krishna, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead].

 

10.87.33 The Personified Vedas to Maha-Vishnu

vijita-hrishika-vayubhir adanta-manas tura-gam

ya iha yatanti yantum ati-lolam upaya-khidah

vyasana-shatanvitam samavahaya gurosh caranam

vanija ivaja santy akrita-karna-dhara jaladhau

vijita—conquered; hrishika—with senses; vayubhih—and vital air; adanta—not brought under control; manah—the mind; tura-gam—(which is like) a horse; ye—those who; iha—in this world; yatanti—endeavor; yantum—to regulate; ati—very; lolam—unsteady; upaya—by their various methods of cultivation; khidah—distressed; vyasana—disturbances; shata—by hundreds; anvitah—joined; samavahaya—abandoning; guroh—of the spiritual master; caranam—the feet; vanijah—merchants; iva—as if; aja—O unborn one; santi—they are; akrita—having not taken; karna-dharah—a helmsman; jala-dhau—on the ocean.

The mind is like an impetuous horse that even persons who have regulated their senses and breath cannot control. Those in this world who try to tame the uncontrolled mind, but who abandon the feet of their spiritual master, encounter hundreds of obstacles in their cultivation of various distressful practices. O unborn Lord, they are like merchants on a boat in the ocean who have failed to employ a helmsman.

 

03.25.33 Kapiladeva to Devahuti

jarayaty ashu ya kosham

nigirnam analo yatha

jarayati—dissolves; ashu—quickly; ya—which; kosham—the subtle body; nigirnam—things eaten; analah—fire; yatha—as.

Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat.

 

03.25.44 Kapiladeva to Devahuti

etavan eva loke 'smin

pumsam nihshreyasodayah

tivrena bhakti-yogena

mano mayy arpitam sthiram

etavan eva—only so far; loke asmin—in this world; pumsam—of men; nihshreyasa—final perfection of life; udayah—the attainment of; tivrena—intense; bhakti-yogena—by practice of devotional service; manah—mind; mayi—in Me; arpitam—fixed; sthiram—steady.

Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life.

 

01.02.23-29 Suta Gosvami to Shaunaka Rishi

sattvam rajas tama iti prakriter gunas tair

yuktah parah purusha eka ihasya dhatte

sthity-adaye hari-virinci-hareti samjnah

shreyamsi tatra khalu sattva-tanor nrinam syuh

sattvam—goodness; rajah—passion; tamah—the darkness of ignorance; iti—thus; prakriteh—of the material nature; gunah—qualities; taih—by them; yuktah—associated with; parah—transcendental; purushah—the personality; ekah—one; iha asya—of this material world; dhatte—accepts; sthiti-adaye—for the matter of creation, maintenance and destruction, etc.; hari—Vishnu, the Personality of Godhead; virinci—Brahma; hara—Lord Shiva; iti—thus; samjnah—different features; shreyamsi—ultimate benefit; tatra—therein; khalu—of course; sattva—goodness; tanoh—form; nrinam—of the human being; syuh—derived.

The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahma, Vishnu and Shiva. Of these three, all human beings can derive ultimate benefit from Vishnu, the form of the quality of goodness. (23)

 

 

parthivad daruno dhumas

tasmad agnis trayimayah

tamasas tu rajas tasmat

sattvam yad brahma-darshanam

parthivat—from earth; darunah—firewood; dhumah—smoke; tasmat—from that; agnih—fire; trayi—Vedic sacrifices; mayah—made of; tamasah—in the mode of ignorance; tu—but; rajah—the mode of passion; tasmat—from that; sattvam—the mode of goodness; yat—which; brahma—the Absolute Truth; darshanam—realization.

Firewood is a transformation of earth, but smoke is better than raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth. (24)

 

 

bhejire munayo 'thagre

bhagavantam adhokshajam

sattvam vishuddham kshemaya

kalpante ye 'nu tan iha

bhejire—rendered service unto; munayah—the sages; atha—thus; agre—previously; bhagavantam—unto the Personality of Godhead; adhokshajam—the Transcendence; sattvam—existence; vishuddham—above the three modes of nature; kshemaya—to derive the ultimate benefit; kalpante—deserve; ye—those; anu—follow; tan—those; iha—in this material world.

Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world. (25)

 

mumukshavo ghora-rupan

hitva bhuta-patin atha

narayana-kalah shanta

bhajanti hy anasuyavah

mumukshavah—persons desiring liberation; ghora—horrible, ghastly; rupan—forms like that; hitva—rejecting; bhuta-patin—demigods; atha—for this reason; narayana—the Personality of Godhead; kalah—plenary portions; shantah—all-blissful; bhajanti—do worship; hi—certainly; anasuyavah—nonenvious.

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Vishnu and His plenary portions. (26)

 

 

rajas-tamah-prakritayah

sama-shila bhajanti vai

pitri-bhuta-prajeshadin

shriyaishvarya-prajepsavah

rajah—the mode of passion; tamah—the mode of ignorance; prakritayah—of that mentality; sama-shilah—of the same categories; bhajanti—do worship; vai—actually; pitri—the forefathers; bhuta—other living beings; prajesha-adin—controllers of cosmic administration; shriya—enrichment; aishvarya—wealth and power; praja—progeny; ipsavah—so desiring.

Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny. (27)

 

 

vasudeva-para veda

vasudeva-para makhah

vasudeva-para yoga

vasudeva-parah kriyah

vasudeva-param jnanam

vasudeva-param tapah

vasudeva-paro dharmo

vasudeva-para gatih

vasudeva—the Personality of Godhead; parah—the ultimate goal; vedah—revealed scriptures; vasudeva—the Personality of Godhead; parah—for worshiping; makhah—sacrifices; vasudeva—the Personality of Godhead; parah—the means of attaining; yogah—mystic paraphernalia; vasudeva—the Personality of Godhead; parah—under His control; kriyah—fruitive activities; vasudeva—the Personality of Godhead; param—the supreme; jnanam—knowledge; vasudeva—the Personality of Godhead; param—best; tapah—austerity; vasudeva—the Personality of Godhead; parah—superior quality; dharmah—religion; vasudeva—the Personality of Godhead; parah—ultimate; gatih—goal of life.

In the revealed scriptures, the ultimate object of knowledge is Shri Krishna, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. (28)

He is the supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life. (29)

 

04.24.28 Shiva to Pracetas

yah param ramhasah sakshat

tri-gunaj jiva-samjnitat

bhagavantam vasudevam

prapannah sa priyo hi me

yah—anyone; param—transcendental; ramhasah—of the controller; sakshat—directly; tri-gunat—from the three modes of material nature; jiva-samjnitat—living entities called by the name jivas; bhagavantam—unto the Supreme Personality of Godhead; vasudevam—unto Krishna; prapannah—surrendered; sah—he; priyah—very dear; hi—undoubtedly; me—of me.

Any person who is surrendered to the Supreme Personality of Godhead, Krishna, the controller of everything - material nature as well as the living entity - is actually very dear to me.

10.16.43-44 Naga-patnis to Shri Krishna

namo ’nantaya sukshmaya

guda-sthaya vipashcite

nana-vadanurodhaya

vacya-vacaka-shaktaye

namah—obeisances; anantaya—to the unlimited Lord; sukshmaya—to the supremely subtle; guda-sthaya—who is fixed in the center; vipashcite—to the omniscient one; nana—various; vada—philosophies; anurodhaya—who sanctions; vacya—of expressed ideas; vacaka—and expressing words; shaktaye—who possesses the potencies.

We offer our obeisances unto You, the unlimited Supreme Lord, the supremely subtle one, the omniscient Personality of Godhead, who are always fixed in unchanging transcendence, who sanction the opposing views of different philosophies, who are the power upholding expressed ideas and the words that express them. (43)

 

 

namah pramana-mulaya

kavaye shastra-yonaye

pravrittaya nivrittaya

nigamaya namo namah

namah—obeisances; pramana—of authoritative evidence; mulaya—to the basis; kavaye—to the author; shastra—of the revealed scripture; yonaye—to the source; pravrittaya—which encourages sense gratification; nivrittaya—which encourages renunciation; nigamaya—to Him who is the origin of both kinds of scripture; namah namah—repeated obeisances.

We offer our obeisances again and again to You, who are the basis of all authoritative evidence, who are the author and ultimate source of the revealed scriptures, and who have manifested Yourself in those Vedic literatures encouraging sense gratification as well as in those encouraging renunciation of the material world. (44)