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Shrila Prabhupada's favorite Bhagavatam verses
by Dravida Das BR.
om namo bhagavate vasudevaya
janmady asya yato 'nvayad itaratas carthesv abhijnah svarat
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi
om-O my Lord; namah-offering my obeisances; bhagavate-unto the Personality of Godhead; vasudevaya-unto Vasudeva (the son of Vasudeva), or Lord Shri Krishna, the primeval Lord; janma-adi-creation, sustenance anddestruction; asya-of the manifested universes; yatah-from whom; anvayat-directly; itaratah-indirectly; ca-and; arthesu-purposes; abhijnah-fully cognizant; sva-rat-fully independent; tene-imparted; brahma-the Vedic knowledge; hrda-consciousness of the heart; yah-one who; adi-kavaye-unto the original created being; muhyanti-are illusioned; yat-about whom; surayah-great sages and demigods; tejah-fire; vari-water; mrdam-earth; yatha-as much as; vinimayah-action and reaction; yatra-whereupon; tri-sargah-three modes of creation, creative faculties; amrsa-almost factual; dhamna-along with all transcendental paraphernalia; svena-self-sufficiently; sada-always; nirasta-negation by absence; kuhakam-illusion; satyam-truth; param-absolute; dhimahi-I do meditate upon.
my Lord, Shri Krishna, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Shri Krishna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Shri Krishna, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.
dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
vedyam vastavam atra vastu sivadam tapa-trayonmulanam
shrimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
dharmah-religiosity; projjhita-completely rejected; kaitavah-covered by fruitive intention; atra-herein; paramah-the highest; nirmatsaranam-of the one-hundred-percent pure in heart; satam-devotees; vedyam-understandable; vastavam-factual; atra-herein; vastu-substance; sivadam-well-being; tapa-traya-threefold miseries; unmulanam-causing uprooting of; shrimat-beautiful; bhagavate-the Bhagavata Purana; maha-muni-the great sage (Vyasadeva); krte-having compiled; kim-what is; va-the need; paraih-others; isvarah-the Supreme Lord; sadyah-at once; hrdi-within the heart; avarudhyate-become compact; atra-herein; krtibhih-by the pious men; susrusubhih-by culture; tat-ksanat-without delay.
Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Vyasadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart.
nigama-kalpa-taror galitam phalam suka-mukhad amrta-drava-samyutam
pibata bhagavatam rasam alayam muhur aho rasika bhuvi bhavukah
nigama-the Vedic literatures; kalpa-taroh-the desire tree; galitam-fully matured; phalam-fruit; suka-Shrila Sukadeva Gosvami, the original speaker of Shrimad-Bhagavatam; mukhat-from the lips of; amrta-nectar; drava-semisolid and soft and therefore easily swallowable; samyutam-perfect in all respects; pibata-do relish it; bhagavatam-the book dealing in the science of the eternal relation with the Lord; rasam-juice (that which is relishable); alayam-until liberation, or even in a liberated condition; muhuh-always; aho-O; rasikah-those who are full in the knowledge of mellows; bhuvi-on the earth; bhavukah-expert and thoughtful.
O expert and thoughtful men, relish Shrimad-Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Shri Sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.
prayenalpayusah sabhya kalav asmin yuge janah
mandah sumanda-matayo manda-bhagya hy upadrutah
prayena-almost always; alpa-meager; ayusah-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.
learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed
apannah samsrtim ghoram yan-nama vivaso grnan
tatah sadyo vimucyeta yad bibheti svayam bhayam
apannah-being entangled; samsrtim-in the hurdle of birth and death; ghoram-too complicated; yat-what; nama-the absolute name; vivasah-unconsciously; grnan-chanting; tatah-from that; sadyah-at once; vimucyeta-gets freedom; yat-that which; bibheti-fears; svayam-personally; bhayam-fear itself.
Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified.
tvam nah sandarsito dhatra dustaram nistitirsatam
kalim sattva-haram pumsam karna-dhara ivarnavam
tvam-Your Goodness; nah-unto us; sandarsitah-meeting; dhatra-by providence; dustaram-insurmountable; nistitirsatam-for those desiring to cross over; kalim-the age of Kali; sattva-haram-that which deteriorates the good qualities; pumsam-of a man; karna-dharah-captain; iva-as; arnavam-the ocean.
We think that we have met Your Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being.
narayanam namaskrtya naram caiva narottamam
devim sarasvatim vyasam tato jayam udirayet
narayanam-the Personality of Godhead; namah-krtya-after offering respectful obeisances; naram ca eva-and Narayana Rsi; nara-uttamam-the supermost human being; devim-the goddess; sarasvatim-the mistress of learning; vyasam-Vyasadeva; tatah-thereafter; jayam-all that is meant for conquering; udirayet-be announced.
Before reciting this Shrimad-Bhagavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rsi, the supermost human being, unto mother Sarasvati, the goddess of learning, and unto Shrila Vyasadeva, the author.
munayah sadhu prsto 'ham bhavadbhir loka-mangalam
yat krtah krishna-samprasno yenatma suprasidati
munayah-O sages; sadhu-this is relevant; prstah-questioned; aham-myself; bhavadbhih-by all of you; loka-the world; mangalam-welfare; yat-because; krtah-made; krishna-the Personality of Godhead; samprasnah-relevant question; yena-by which; atma-self; suprasidati-completely pleased.
sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Krishna and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self.
sa vai pumsam paro dharmo yato bhaktir adhoksaje
ahaituky apratihata yayatma suprasidati
sah-that; vai-certainly; pumsam-for mankind; parah-sublime; dharmah-occupation; yatah-by which; bhaktih-devotional service; adhoksaje-unto the Transcendence; ahaituki-causeless; apratihata-unbroken; yaya-by which; atma-the self; suprasidati-completely satisfied.
The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.
vasudeve bhagavati bhakti-yogah prayojitah
janayaty asu vairagyam jnanam ca yad ahaitukam
vasudeve-unto Krishna; bhagavati-unto the Personality of Godhead; bhakti-yogah-contact of devotional service; prayojitah-being applied; janayati-does produce; asu-very soon; vairagyam-detachment; jnanam-knowledge; ca-and; yat-that which; ahaitukam-causeless.
By rendering devotional service unto the Personality of Godhead, Shri Krishna, one immediately acquires causeless knowledge and detachment from the world.
dharmah svanusthitah pumsam visvaksena-kathasu yah
notpadayed yadi ratim srama eva hi kevalam
dharmah-occupation; svanusthitah-executed in terms of one's own position; pumsam-of humankind; visvaksena-the Personality of Godhead (plenary portion); kathasu-in the message of; yah-what is; na-not; utpadayet-does produce; yadi-if; ratim-attraction; sramah-useless labor; eva-only; hi-certainly; kevalam-entirely.
The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.
dharmasya hy apavargyasya nartho 'rthayopakalpate
narthasya dharmaikantasya kamo labhaya hi smrtah
dharmasya-occupational engagement; hi-certainly; apavargyasya-ultimate liberation; na-not; arthah-end; arthaya-for material gain; upakalpate-is meant for; na-neither; arthasya-of material gain; dharma-eka-antasya-for one who is engaged in the ultimate occupational service; kamah-sense gratification; labhaya-attainment of; hi-exactly; smrtah-is described by the great sages.
All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.
kamasya nendriya-pritir labho jiveta yavata
jivasya tattva-jijnasa nartho yas ceha karmabhih
kamasya-of desires; na-not; indriya-senses; pritih-satisfaction; labhah-gain; jiveta-self-preservation; yavata-so much so; jivasya-of the living being; tattva-the Absolute Truth; jijnasa-inquiries; na-not; arthah-end; yah ca iha-whatsoever else; karmabhih-by occupational activities.
Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works.
vadanti tat tattva-vidas tattvam yaj jnanam advayam
brahmeti paramatmeti bhagavan iti sabdyate
vadanti-they say; tat-that; tattva-vidah-the learned souls; tattvam-the Absolute Truth; yat-which; jnanam-knowledge; advayam-nondual; brahma iti-known as Brahman; paramatma iti-known as Paramatma; bhagavan iti-known as Bhagavan; sabdyate-it so sounded.
Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan.
tac chraddadhana munayo jnana-vairagya-yuktaya
pasyanty atmani catmanam bhaktya sruta-grhitaya
tat-that; sraddadhanah-seriously inquisitive; munayah-sages; jnana-knowledge; vairagya-detachment; yuktaya-well equipped with; pasyanti-see; atmani-within himself; ca-and; atmanam-the Paramatma; bhaktya-in devotional service; sruta-the Vedas; grhitaya-well received.
The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti.
atah pumbhir dvija-srestha varnasrama-vibhagasah
svanusthitasya dharmasya samsiddhir hari-tosanam
atah-so; pumbhih-by the human being; dvija-sresthah-O best among the twice-born; varna-asrama-the institution of four castes and four orders of life; vibhagasah-by the division of; svanusthitasya-of one's own prescribed duties; dharmasya-occupational; samsiddhih-the highest perfection; hari-the Personality of Godhead; tosanam-pleasing.
O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.
tasmad ekena manasa bhagavan satvatam patih
srotavyah kirtitavyas ca dhyeyah pujyas ca nityada
tasmat-therefore; ekena-by one; manasa-attention of the mind; bhagavan-the Personality of Godhead; satvatam-of the devotees; patih-protector; srotavyah-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.
yad-anudhyasina yuktah karma-granthi-nibandhanam
chindanti kovidas tasya ko na kuryat 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?
susrusoh sraddadhanasya vasudeva-katha-rucih
syan mahat-sevaya viprah punya-tirtha-nisevanat
susrusoh-one who is engaged in hearing; sraddadhanasya-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; nisevanat-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.
srnvatam sva-kathah krishnah punya-sravana-kirtanah
hrdy antah stho hy abhadrani vidhunoti suhrt satam
srnvatam-those who have developed the urge to hear the message of; sva-kathah-His own words; krishnah-the Personality of Godhead; punya-virtues; sravana-hearing; kirtanah-chanting; hrdi antah sthah-within one's heart; hi-certainly; abhadrani-desire to enjoy matter; vidhunoti-cleanses; suhrt-benefactor; satam-of the truthful.
Shri Krishna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone's 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.
nasta-prayesv abhadresu nityam bhagavata-sevaya
bhagavaty uttama-sloke bhaktir bhavati naisthiki
nasta-destroyed; prayesu-almost to nil; abhadresu-all that is inauspicious; nityam-regularly; bhagavata-Shrimad-Bhagavatam, or the pure devotee; sevaya-by serving; bhagavati-unto the Personality of Godhead; uttama-transcendental; sloke-prayers; bhaktih-loving service; bhavati-comes into being; naisthiki-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.
tada rajas-tamo-bhavah kama-lobhadayas 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.
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.
bhidyate hrdaya-granthis chidyante sarva-samsayah
ksiyante casya karmani drsta evatmanisvare
bhidyate-pierced; hrdaya-heart; granthih-knots; chidyante-cut to pieces; sarva-all; samsayah-misgivings; ksiyante-terminated; ca-and; asya-his; karmani-chain of fruitive actions; drste-having seen; eva-certainly; atmani-unto the self; isvare-dominating.
Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.
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.
ete camsa-kalah pumsah krishnas tu bhagavan svayam
indrari-vyakulam lokam mrdayanti yuge yuge
ete-all these; ca-and; amsa-plenary portions; kalah-portions of the plenary portions; pumsah-of the Supreme; krishnah-Lord Krishna; tu-but; bhagavan-the Personality of Godhead; svayam-in person; indra-ari-the enemies of Indra; vyakulam-disturbed; lokam-all the planets; mrdayanti-gives protection; yuge yuge-in different ages.
All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.
idam bhagavatam nama puranam brahma-sammitam
uttama-sloka-caritam cakara bhagavan rsih
nihsreyasaya lokasya dhanyam svasty-ayanam mahat
idam-this; bhagavatam-book containing the narration of the Personality of Godhead and His pure devotees; nama-of the name; puranam-supplementary to the Vedas; brahma-sammitam-incarnation of Lord Shri Krishna; uttama-sloka-of the Personality of Godhead; caritam-activities; cakara-compiled; bhagavan-incarnation of the Personality of Godhead; rsih-Shri Vyasadeva; nihsreyasaya-for the ultimate good; lokasya-of all people; dhanyam-fully successful; svasti-ayanam-all-blissful; mahat-all-perfect.
This Shrimad-Bhagavatam is the literary incarnation of God, and it is compiled by Shrila Vyasadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.
krsne sva-dhamopagate dharma-jnanadibhih saha
kalau nasta-drsam esa puranarko 'dhunoditah
krsne-in Krishna's; sva-dhama-own abode; upagate-having returned; dharma-religion; jnana-knowledge; adibhih-combined together; saha-along with; kalau-in the Kali-yuga; nasta-drsam-of persons who have lost their sight; esah-all these; purana-arkah-the Purana which is brilliant like the sun; adhuna-just now; uditah-has arisen.
This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krishna to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purana.
na yad vacas citra-padam harer yaso jagat-pavitram pragrnita karhicit
tad vayasam tirtham usanti manasa na yatra hamsa niramanty usik-ksayah
na-not; yat-that; vacah-vocabulary; citra-padam-decorative; hareh-of the Lord; yasah-glories; jagat-universe; pavitram-sanctified; pragrnita-described; karhicit-hardly; tat-that; vayasam-crows; tirtham-place of pilgrimage; usanti-think; manasah-saintly persons; na-not; yatra-where; hamsah-all-perfect beings; niramanti-take pleasure; usik-ksayah-those who reside in the transcendental abode.
Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.
tad-vag-visargo janatagha-viplavo yasmin prati-slokam abaddhavaty api
namany anantasya yaso 'nkitani yat srnvanti gayanti grnanti sadhavah
tat-that; vak-vocabulary; visargah-creation; janata-the people in general; agha-sins; viplavah-revolutionary; yasmin-in which; prati-slokam-each and every stanza; abaddhavati-irregularly composed; api-in spite of; namani-transcendental names, etc.; anantasya-of the unlimited Lord; yasah-glories; ankitani-depicted; yat-what; srnvanti-do hear; gayanti-do sing; grnanti-do accept; sadhavah-the purified men who are honest.
On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.
naiskarmyam apy acyuta-bhava-varjitam na sobhate jnanam alam niranjanam
kutah punah sasvad abhadram isvare na carpitam karma yad apy akaranam
naiskarmyam-self-realization, being freed from the reactions of fruitive work; api-in spite of; acyuta-the infallible Lord; bhava-conception; varjitam-devoid of; na-does not; sobhate-look well; jnanam-transcendental knowledge; alam-by and by; niranjanam-free from designations; kutah-where is; punah-again; sasvat-always; abhadram-uncongenial; isvare-unto the Lord; na-not; ca-and; arpitam-offered; karma-fruitive work; yat api-what is; akaranam-not fruitive.
Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?
tyaktva sva-dharmam caranambujam harer bhajann apakvo 'tha patet tato yadi
yatra kva vabhadram abhud amusya kim ko vartha apto 'bhajatam sva-dharmatah
tyaktva-having forsaken; sva-dharmam-one's own occupational engagement; carana-ambujam-the lotus feet; hareh-of Hari (the Lord); bhajan-in the course of devotional service; apakvah-immature; atha-for the matter of; patet-falls down; tatah-from that place; yadi-if; yatra-whereupon; kva-what sort of; va-or (used sarcastically); abhadram-unfavorable; abhut-shall happen; amusya-of him; kim-nothing; kah va arthah-what interest; aptah-obtained; abhajatam-of the nondevotee; sva-dharmatah-being engaged in occupational service.
One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything.
tasyaiva hetoh prayateta kovido na labhyate yad bhramatam upary adhah
tal labhyate duhkhavad anyatah sukham kalena sarvatra gabhira-ramhasa
tasya-for that purpose; eva-only; hetoh-reason; prayateta-should endeavor; kovidah-one who is philosophically inclined; na-not; labhyate-is not obtained; yat-what; bhramatam-wandering; upari adhah-from top to bottom; tat-that; labhyate-can be obtained; duhkhavat-like the miseries; anyatah-as a result of previous work; sukham-sense enjoyment; kalena-in course of time; sarvatra-everywhere; gabhira-subtle; ramhasa-progress.
Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Patala]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.
idam hi visvam bhagavan ivetaro yato jagat-sthana-nirodha-sambhavah
tad dhi svayam veda bhavams tathapi te pradesa-matram bhavatah pradarsitam
idam-this; hi-all; visvam-cosmos; bhagavan-the Supreme Lord; iva-almost the same; itarah-different from; yatah-from whom; jagat-the worlds; sthana-exist; nirodha-annihilation; sambhavah-creation; tat hi-all about; svayam-personally; veda-know; bhavan-your good self; tatha api-still; te-unto you; pradesa-matram-a synopsis only; bhavatah-unto you; pradarsitam-explained.
The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.
idam hi pumsas tapasah srutasya va svistasya suktasya ca buddhi-dattayoh
avicyuto 'rthah kavibhir nirupito yad-uttamasloka-gunanuvarnanam
idam-this; hi-certainly; pumsah-of everyone; tapasah-by dint of austerities; srutasya-by dint of study of the Vedas; va-or; svistasya-sacrifice; suktasya-spiritual education; ca-and; buddhi-culture of knowledge; dattayoh-charity; avicyutah-infallible; arthah-interest; kavibhih-by the recognized learned person; nirupitah-concluded; yat-what; uttamasloka-the Lord, who is described by choice poetry; guna-anuvarnanam-description of the transcendental qualities of.
Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry.
bhakti-yogena manasi samyak pranihite 'male
apasyat purusam purnam mayam ca tad-apasrayam
bhakti-devotional service; yogena-by the process of linking up; manasi-upon the mind; samyak-perfectly; pranihite-engaged in and fixed upon; amale-without any matter; apasyat-saw; purusam-the Personality of Godhead; purnam-absolute; mayam-energy; ca-also; tat-His; apasrayam-under full control.
Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.
yaya sammohito jiva atmanam tri-gunatmakam
paro 'pi manute 'nartham tat-krtam cabhipadyate
yaya-by whom; sammohitah-illusioned; jivah-the living entities; atmanam-self; tri-guna-atmakam-conditioned by the three modes of nature, or a product of matter; parah-transcendental; api-in spite of; manute-takes it for granted; anartham-things not wanted; tat-by that; krtam ca-reaction; abhipadyate-undergoes thereof.
Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.
anarthopasamam saksad bhakti-yogam adhoksaje
lokasyajanato vidvams cakre satvata-samhitam
anartha-things which are superfluous; upasamam-mitigation; saksat-directly; bhakti-yogam-the linking process of devotional service; adhoksaje-unto the Transcendence; lokasya-of the general mass of men; ajanatah-those who are unaware of; vidvan-the supremely learned; cakre-compiled; satvata-in relation with the Supreme Truth; samhitam-Vedic literature.
The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth.
yasyam vai sruyamanayam krsne parama-puruse
bhaktir utpadyate pumsah soka-moha-bhayapaha
yasyam-this Vedic literature; vai-certainly; sruyamanayam-simply by giving aural reception; krsne-unto Lord Krishna; parama-supreme; puruse-unto the Personality of Godhead; bhaktih-feelings of devotional service; utpadyate-sprout up; pumsah-of the living being; soka-lamentation; moha-illusion; bhaya-fearfulness; apaha-that which extinguishes.
Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Krishna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness.
atmaramas ca munayo nirgrantha apy urukrame
kurvanty ahaitukim bhaktim ittham-bhuta-guno harih
sutah uvaca-Suta Gosvami said; atmaramah-those who take pleasure in atma (generally, spirit self); ca-also; munayah-sages; nirgranthah-freed from all bondage; api-in spite of; urukrame-unto the great adventurer; kurvanti-do; ahaitukim-unalloyed; bhaktim-devotional service; ittham-bhuta-such wonderful; gunah-qualities; harih-of the Lord.
All different varieties of atmaramas [those who take pleasure in atma, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.
namasye purusam tvadyam isvaram prakrteh param
alaksyam sarva-bhutanam antar bahir avasthitam
kunti uvaca-Shrimati Kunti said; namasye-let me bow down; purusam-the Supreme Person; tva-You; adyam-the original; isvaram-the controller; prakrteh-of the material cosmos; param-beyond; alaksyam-the invisible; sarva-all; bhutanam-of living beings; antah-within; bahih-without; avasthitam-existing.
Shrimati Kunti said: O Krishna, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.
maya-javanikacchannam ajnadhoksajam avyayam
na laksyase mudha-drsa nato natyadharo yatha
maya-deluding; javanika-curtain; acchannam-covered by; ajna-ignorant; adhoksajam-beyond the range of material conception (transcendental); avyayam-irreproachable; na-not; laksyase-observed; mudha-drsa-by the foolish observer; natah-artist; natya-dharah-dressed as a player; yatha-as.
Being beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy. You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.
tatha paramahamsanam muninam amalatmanam
bhakti-yoga-vidhanartham katham pasyema hi striyah
tatha-besides that; paramahamsanam-of the advanced transcendentalists; muninam-of the great philosophers or mental speculators; amala-atmanam-those whose minds are competent to discern between spirit and matter; bhakti-yoga-the science of devotional service; vidhana-artham-for executing; katham-how; pasyema-can observe; hi-certainly; striyah-women.
You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?
vipadah santu tah sasvat tatra tatra jagad-guro
bhavato darsanam yat syad apunar bhava-darsanam
vipadah-calamities; santu-let there be; tah-all; sasvat-again and again; tatra-there; tatra-and there; jagat-guro-O Lord of the universe; bhavatah-Your; darsanam-meeting; yat-that which; syat-is; apunah-not again; bhava-darsanam-seeing repetition of birth and death.
I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.
janmaisvarya-sruta-shribhir edhamana-madah puman
naivarhaty abhidhatum vai tvam akincana-gocaram
janma-birth; aisvarya-opulence; sruta-education; shribhih-by the possession of beauty; edhamana-progressively increasing; madah-intoxication; puman-the human being; na-never; eva-ever; arhati-deserves; abhidhatum-to address in feeling; vai-certainly; tvam-You; akincana-gocaram-one who is approached easily by the materially exhausted man.
My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.
bhave 'smin klisyamananam avidya-kama-karmabhih
sravana-smaranarhani karisyann iti kecana
bhave-in the material creation; asmin-this; klisyamananam-of those who are suffering from; avidya-nescience; kama-desire; karmabhih-by execution of fruitive work; sravana-hearing; smarana-remembering; arhani-worshiping; karisyan-may perform; iti-thus; kecana-others.
And yet others say that You appeared to rejuvenate the devotional service of hearing, remembering, worshiping and so on in order that the conditioned souls suffering from material pangs might take advantage and gain liberation.
srnvanti gayanti grnanty abhiksnasah smaranti nandanti tavehitam janah
ta eva pasyanty acirena tavakam bhava-pravahoparamam padambujam
srnvanti-hear; gayanti-chant; grnanti-take; abhiksnasah-continuously; smaranti-remember; nandanti-take pleasure; tava-Your; ihitam-activities; janah-people in general; te-they; eva-certainly; pasyanti-can see; acirena-very soon; tavakam-Your; bhava-pravaha-the current of rebirth; uparamam-cessation; pada-ambujam-lotus feet.
Krishna, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others' doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death.
tvayi me 'nanya-visaya matir madhu-pate 'sakrt
ratim udvahatad addha gangevaugham udanvati
tvayi-unto You; me-my; ananya-visaya-unalloyed; matih-attention; madhu-pate-O Lord of Madhu; asakrt-continuously; ratim-attraction; udvahatat-may overflow; addha-directly; ganga-the Ganges; iva-like; ogham-flows; udanvati-down to the sea.
O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.
shri-krishna krishna-sakha vrsny-rsabhavani-dhrug-rajanya-vamsa-dahananapavarga-virya
govinda go-dvija-surarti-haravatara yogesvarakhila-guro bhagavan namas te
shri-krishna-O Shri Krishna; krishna-sakha-O friend of Arjuna; vrsni-of descendants of Vrsni; rsabha-O chief; avani-the earth; dhruk-rebellious; rajanya-vamsa-dynasties of the kings; dahana-O annihilator; anapavarga-without deterioration of; virya-prowess; govinda-O proprietor of Golokadhama; go-of the cows; dvija-the brahmanas; sura-the demigods; arti-hara-to relieve distress; avatara-O Lord who descends; yoga-isvara-O master of all mystic powers; akhila-universal; guro-O preceptor; bhagavan-O possessor of all opulences; namah te-respectful obeisances unto You.
O Krishna, O friend of Arjuna, O chief amongst the descendants of Vrsni, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brahmanas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances.
kamam vavarsa parjanyah sarva-kama-dugha mahi
sisicuh sma vrajan gavah payasodhasvatir muda
kamam-everything needed; vavarsa-was showered; parjanyah-rains; sarva-everything; kama-necessities; dugha-producer; mahi-the land; sisicuh sma-moisten; vrajan-pasturing grounds; gavah-the cow; payasa udhasvatih-due to swollen milk bags; muda-because of a joyful attitude.
During the reign of Maharaja Yudhisthira, the clouds showered all the water that people needed, and the earth produced all the necessities of man in profusion. Due to its fatty milk bag and cheerful attitude, the cow used to moisten the grazing ground with milk.
bhavad-vidha bhagavatas tirtha-bhutah svayam vibho
tirthi-kurvanti tirthani svantah-sthena gadabhrta
bhavat-your good self; vidhah-like; bhagavatah-devotees; tirtha-the holy places of pilgrimage; bhutah-converted into; svayam-personally; vibho-O powerful one; tirthi-kurvanti-make into a holy place of pilgrimage; tirthani-the holy places; sva-antah-sthena-having been situated in the heart; gada-bhrta-the Personality of Godhead.
My Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage.
ahastani sahastanam apadani catus-padam
phalguni tatra mahatam jivo jivasya jivanam
ahastani-those who are devoid of hands; sa-hastanam-of those who are endowed with hands; apadani-those who are devoid of legs; catuh-padam-of those who have four legs; phalguni-those who are weak; tatra-there; mahatam-of the powerful; jivah-the living being; jivasya-of the living being; jivanam-subsistence.
Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another.
tulayama lavenapi na svargam napunar-bhavam
bhagavat-sangi-sangasya martyanam kim utasisah
tulayama-to be balanced with; lavena-by a moment; api-even; na-never; svargam-heavenly planets; na-nor; apunah-bhavam-liberation from matter; bhagavat-sangi-devotee of the Lord; sangasya-of the association; martyanam-those who are meant for death; kim-what is there; uta-to speak of; asisah-worldly benediction.
The value of a moment's association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death.
variyan esa te prasnah krto loka-hitam nrpa
atmavit-sammatah pumsam srotavyadisu yah parah
shri-sukah uvaca-Shri Sukadeva Gosvami said; variyan-glorious; esah-this; te-your; prasnah-question; krtah-made by you; loka-hitam-beneficial for all men; nrpa-O King; atmavit-transcendentalist; sammatah-approved; pumsam-of all men; srotavya-adisu-in all kinds of hearing; yah-what is; parah-the supreme.
Shri Sukadeva Gosvami said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists.
srotavyadini rajendra nrnam santi sahasrasah
apasyatam atma-tattvam grhesu grha-medhinam
srotavya-adini-subject matters for hearing; rajendra-O Emperor; nrnam-of human society; santi-there are; sahasrasah-hundreds and thousands; apasyatam-of the blind; atma-tattvam-knowledge of self, the ultimate truth; grhesu-at home; grha-medhinam-of persons too materially engrossed.
Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, leave many subject matters for hearing in human society, O Emperor.
nidraya hriyate naktam vyavayena ca va vayah
diva carthehaya rajan kutumba-bharanena va
nidraya-by sleeping; hriyate-wastes; naktam-night; vyavayena-sex indulgence; ca-also; va-either; vayah-duration of life; diva-days; ca-and; artha-economic; ihaya-development; rajan-O King; kutumba-family members; bharanena-maintaining; va-either.
The lifetime of such an envious householder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members.
dehapatya-kalatradisv atma-sainyesv asatsv api
tesam pramatto nidhanam pasyann api na pasyati
deha-body; apatya-children; kalatra-wife; adisu-and in everything in relation to them; atma-own; sainyesu-fighting soldiers; asatsu-fallible; api-in spite of; tesam-of all of them; pramattah-too attached; nidhanam-destruction; pasyan-having been experienced; api-although; na-does not; pasyati-see it.
Persons devoid of atma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.
tasmad bharata sarvatma bhagavan isvaro harih
srotavyah kirtitavyas ca smartavyas cecchatabhayam
tasmat-for this reason; bharata-O descendant of Bharata; sarvatma-the Supersoul; bhagavan-the Supreme Personality of Godhead; isvarah-the controller; harih-the Lord, who vanquishes all miseries; srotavyah-is to be heard; kirtitavyah-to be glorified; ca-also; smartavyah-to be remembered; ca-and; icchata-of one who desires; abhayam-freedom.
O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.
etavan sankhya-yogabhyam sva-dharma-parinisthaya
janma-labhah parah pumsam ante narayana-smrtih
etavan-all these; sankhya-complete knowledge of matter and spirit; yogabhyam-knowledge of mystic power; sva-dharma-particular occupational duty; parinisthaya-by full perception; janma-birth; labhah-gain; parah-the supreme; pumsam-of a person; ante-at the end; narayana-the Personality of Godhead; smrtih-remembrance.
The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.
idam bhagavatam nama puranam brahma-sammitam
adhitavan dvaparadau pitur dvaipayanad aham
idam-this; bhagavatam-Shrimad-Bhagavatam; nama-of the name; puranam-Vedic supplement; brahma-sammitam-approved as the essence of the Vedas; adhitavan-studied; dvapara-adau-at the end of the Dvapara-yuga; pituh-from my father; dvaipayanat-Dvaipayana Vyasadeva; aham-myself.
At the end of the Dvapara-yuga, I studied this great supplement of Vedic literature named Shrimad-Bhagavatam, which is equal to all the Vedas, from my father, Shrila Dvaipayana Vyasadeva.
etan nirvidyamananam icchatam akuto-bhayam
yoginam nrpa nirnitam harer namanukirtanam
etat-it is; nirvidyamananam-of those who are completely free from all material desires; icchatam-of those who are desirous of all sorts of material enjoyment; akutah-bhayam-free from all doubts and fear; yoginam-of all who are self-satisfied; nrpa-O King; nirnitam-decided truth; hareh-of the Lord, Shri Krishna; nama-holy name; anu-after someone, always; kirtanam-chanting.
O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.
pibanti ye bhagavata atmanah satam kathamrtam sravana-putesu sambhrtam
punanti te visaya-vidusitasayam vrajanti tac-carana-saroruhantikam
pibanti-who drink; ye-those; bhagavatah-of the Personality of Godhead; atmanah-of the most dear; satam-of devotees; katha-amrtam-the nectar of the messages; sravana-putesu-within the earholes; sambhrtam-fully filled; punanti-purify; te-their; visaya-material enjoyment; vidusita-asayam-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].
akamah sarva-kamo va moksa-kama udara-dhih
tivrena bhakti-yogena yajeta purusam param
akamah-one who has transcended all material desires; sarva-kamah-one who has the sum total of material desires; va-either; moksa-kamah-one who desires liberation; udara-dhih-with broader intelligence; tivrena-with great force; bhakti-yogena-by devotional service to the Lord; yajeta-should worship; purusam-the Lord; param-the supreme whole.
A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.
ayur harati vai pumsam udyann astam ca yann asau
tasyarte yat-ksano nita uttama-sloka-vartaya
ayuh-duration of life; harati-decreases; vai-certainly; pumsam-of the people; udyan-rising; astam-setting; ca-also; yan-moving; asau-the sun; tasya-of one who glorifies the Lord; rte-except; yat-by whom; ksanah-time; nitah-utilized; uttama-sloka-the all-good Personality of Godhead; vartaya-in the topics of.
Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead.
taravah kim na jivanti bhastrah kim na svasanty uta
na khadanti na mehanti kim grame pasavo 'pare
taravah-the trees; kim-whether; na-do not; jivanti-live; bhastrah-bellows; kim-whether; na-do not; svasanti-breathe; uta-also; na-do not; khadanti-eat; na-do not; mehanti-discharge semen; kim-whether; grame-in the locality; pasavah-beastly living being; apare-others.
Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen?
sva-vid-varahostra-kharaih samstutah purusah pasuh
na yat-karna-pathopeto jatu nama gadagrajah
sva-a dog; vit-varaha-the village hog who eats stool; ustra-the camel; kharaih-and by the asses; samstutah-perfectly praised; purusah-a person; pasuh-animal; na-never; yat-of him; karna-ear; patha-path; upetah-reached; jatu-at any time; nama-the holy name; gadagrajah-Lord Krishna, the deliver from all evils.
Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Shri Krishna, the deliverer from evils.
kirata-hunandhra-pulinda-pulkasa abhira-sumbha yavanah khasadayah
ye 'nye ca papa yad-apasrayasrayah sudhyanti tasmai prabhavisnave namah
kirata-a province of old Bharata; huna-part of Germany and Russia; andhra-a province of southern India; pulinda-the Greeks; pulkasah-another province; abhira-part of old Sind; sumbhah-another province; yavanah-the Turks; khasa-adayah-the Mongolian province; ye-even those; anye-others; ca-also; papah-addicted to sinful acts; yat-whose; apasraya-asrayah-having taken shelter of the devotees of the Lord; sudhyanti-at once purified; tasmai-unto Him; prabhavisnave-unto the powerful Vishnu; namah-my respectful obeisances.
Kirata, Huna, Andhra, Pulinda, Pulkasa, Abhira, Sumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.
shriyah patir yajna-patih praja-patir dhiyam patir loka-patir dhara-patih
patir gatis candhaka-vrsni-satvatam prasidatam me bhagavan satam patih
shriyah-all opulence; patih-the owner; yajna-of sacrifice; patih-the director; praja-patih-the leader of all living entities; dhiyam-of intelligence; patih-the master; loka-patih-the proprietor of all planets; dhara-earth; patih-the supreme; patih-head; gatih-destination; ca-also; andhaka-one of the kings of the Yadu dynasty; vrsni-the first king of the Yadu dynasty; satvatam-the Yadus; prasidatam-be merciful; me-upon me; bhagavan-Lord Shri Krishna; satam-of all devotees; patih-the Lord.
May Lord Shri Krishna, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vrsni of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me.
aham evasam evagre nanyad yat sad-asat param
pascad aham yad etac ca yo 'vasisyeta so 'smy aham
aham-I, the Personality of Godhead; eva-certainly; asam-existed; eva-only; agre-before the creation; na-never; anyat-anything else; yat-all those; sat-the effect; asat-the cause; param-the supreme; pascat-at the end; aham-I, the Personality of Godhead; yat-all these; etat-creation; ca-also; yah-everything; avasisyeta-remains; sah-that; asmi-I am; aham-I, the Personality of Godhead.
Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.
rte 'rtham yat pratiyeta na pratiyeta catmani
tad vidyad atmano mayam yathabhaso yatha tamah
rte-without; artham-value; yat-that which; pratiyeta-appears to be; na-not; pratiyeta-appears to be; ca-and; atmani-in relation to Me; tat-that; vidyat-you must know; atmanah-My; mayam-illusory energy; yatha-just as; abhasah-the reflection; yatha-as; tamah-the darkness.
O Brahma, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.
yatha mahanti bhutani bhutesuccavacesv anu
pravistany apravistani tatha tesu na tesv aham
yatha-just as; mahanti-the universal; bhutani-elements; bhutesu ucca-avacesu-in the minute and gigantic; anu-after; pravistani-entered; apravistani-not entered; tatha-so; tesu-in them; na-not; tesu-in them; aham-Myself.
O Brahma, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.
etavad eva jijnasyam tattva-jijnasunatmanah
anvaya-vyatirekabhyam yat syat sarvatra sarvada
etavat-up to this; eva-certainly; jijnasyam-is to be inquired; tattva-the Absolute Truth; jijnasuna-by the student; atmanah-of the Self; anvaya-directly; vyatirekabhyam-indirectly; yat-whatever; syat-it may be; sarvatra-in all space and time; sarvada-in all circumstances.
A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, most certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.
nirodho 'syanusayanam atmanah saha saktibhih
muktir hitvanyatha rupam sva-rupena vyavasthitih
nirodhah-the winding up of the cosmic manifestation; asya-of His; anusayanam-the lying down of the purusa incarnation Maha-Vishnu in mystic slumber; atmanah-of the living entities; saha-along with; saktibhih-with the energies; muktih-liberation; hitva-giving up; anyatha-otherwise; rupam-form; sva-rupena-in constitutional form; vyavasthitih-permanent situation.
The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Maha-Vishnu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies.
yan martya-lilaupayikam sva-yoga-maya-balam darsayata grhitam
vismapanam svasya ca saubhagarddheh param padam bhusana-bhusanangam
yat-His eternal form which; martya-mortal world; lila-upayikam-just suitable for the pastimes; sva-yoga-maya-balam-potency of the internal energy; darsayata-for manifestation; grhitam-discovered; vismapanam-wonderful; svasya-of His own; ca-and; saubhaga-rddheh-of the opulent; param-supreme; padam-ultimate stand; bhusana-ornament; bhusana-angam-of the ornaments.
The Lord appeared in the mortal world by His internal potency, yoga-maya. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuntha. Thus His [Shri Krishna's] transcendental body is the ornament of all ornaments.
antar-gatah sva-vivarena cakara tesam sanksobham aksara-jusam api citta-tanvoh
tasya-of Him; aravinda-nayanasya-of the lotus-eyed Lord; pada-aravinda-of the lotus feet; kinjalka-with the toes; misra-mixed; tulasi-the tulasi leaves; makaranda-fragrance; vayuh-breeze; antah-gatah-entered within; sva-vivarena-through their nostrils; cakara-made; tesam-of the Kumaras; sanksobham-agitation for change; aksara-jusam-attached to impersonal Brahman realization; api-even though; citta-tanvoh-in both mind and body.
When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.
titiksavah karunikah suhrdah sarva-dehinam
ajata-satravah santah sadhavah sadhu-bhusanah
titiksavah-tolerant; karunikah-merciful; suhrdah-friendly; sarva-dehinam-to all living entities; ajata-satravah-inimical to none; santah-peaceful; sadhavah-abiding by scriptures; sadhu-bhusanah-adorned with sublime characteristics.
The symptoms of a sadhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.
satam prasangan mama virya-samvido bhavanti hrt-karna-rasayanah kathah
taj-josanad asv apavarga-vartmani sraddha ratir bhaktir anukramisyati
satam-of pure devotees; prasangat-through the association; mama-My; virya-wonderful activities; samvidah-by discussion of; bhavanti-become; hrt-to the heart; karna-to the ear; rasa-ayanah-pleasing; kathah-the stories; tat-of that; josanat-by cultivation; asu-quickly; apavarga-of liberation; vartmani-on the path; sraddha-firm faith; ratih-attraction; bhaktih-devotion; anukramisyati-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.
salokya-sarsti-samipya-sarupyaikatvam apy uta
diyamanam na grhnanti vina mat-sevanam janah
salokya-living on the same planet; sarsti-having the same opulence; samipya-to be a personal associate; sarupya-having the same bodily features; ekatvam-oneness; api-also; uta-even; diyamanam-being offered; na-not; grhnanti-do accept; vina-without; mat-My; sevanam-devotional service; janah-pure devotees.
A pure devotee does not accept any kind of liberation-salokya, sarsti, samipya, sarupya or ekatva-even though they are offered by the Supreme Personality of Godhead.
(Total 78 slokas)
karmana daiva-netrena jantur dehopapattaye
striyah pravista udaram pumso retah-kanasrayah
shri-bhagavan uvaca-the Supreme Personality of Godhead said; karmana-by the result of work; daiva-netrena-under the supervision of the Lord; jantuh-the living entity; deha-a body; upapattaye-for obtaining; striyah-of a woman; pravistah-enters; udaram-the womb; pumsah-of a man; retah-of semen; kana-a particle; asrayah-dwelling in.
The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.
yan-namadheya-sravananukirtanad yat-prahvanad yat-smaranad api kvacit
svado 'pi sadyah savanaya kalpate kutah punas te bhagavan nu darsanat
yat-of whom (the Supreme Personality of Godhead); namadheya-the name; sravana-hearing; anukirtanat-by chanting; yat-to whom; prahvanat-by offering obeisances; yat-whom; smaranat-by remembering; api-even; kvacit-at any time; sva-adah-a dog-eater; api-even; sadyah-immediately; savanaya-for performing Vedic sacrifices; kalpate-becomes eligible; kutah-what to speak of; punah-again; te-You; bhagavan-O Supreme Personality of Godhead; nu-then; darsanat-by seeing face to face.
To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.
aho bata sva-paco 'to gariyan yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya brahmanucur nama grnanti ye te
aho bata-oh, how glorious; sva-pacah-a dog-eater; atah-hence; gariyan-worshipable; yat-of whom; jihva-agre-on the tip of the tongue; vartate-is; nama-the holy name; tubhyam-unto You; tepuh tapah-practiced austerities; te-they; juhuvuh-executed fire sacrifices; sasnuh-took bath in the sacred rivers; aryah-Aryans; brahma anucuh-studied the Vedas; nama-the holy name; grnanti-accept; ye-they who; te-Your.
Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.
sattvam visuddham vasudeva-sabditam yad iyate tatra puman apavrtah
sattve ca tasmin bhagavan vasudevo hy adhoksajo me namasa vidhiyate
sattvam-consciousness; visuddham-pure; vasudeva-Vasudeva; sabditam-known as; yat-because; iyate-is revealed; tatra-there; puman-the Supreme Person; apavrtah-without any covering; sattve-in consciousness; ca-and; tasmin-in that; bhagavan-the Supreme Personality of Godhead; vasudevah-Vasudeva; hi-because; adhoksajah-transcendental; me-by me; namasa-with obeisances; vidhiyate-worshiped.
I am always engaged in offering obeisances to Lord Vasudeva in pure Krishna consciousness. Krishna consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.
yat-pada-pankaja-palasa-vilasa-bhaktya karmasayam grathitam udgrathayanti santah
tadvan na rikta-matayo yatayo 'pi ruddha-sroto-ganas tam aranam bhaja vasudevam
yat-whose; pada-feet; pankaja-lotus; palasa-petals or toes; vilasa-enjoyment; bhaktya-by devotional service; karma-fruitive activities; asayam-desire; grathitam-hard knot; udgrathayanti-root out; santah-devotees; tat-that; vat-like; na-never; rikta-matayah-persons devoid of devotional service; yatayah-ever-increasingly trying; api-even though; ruddha-stopped; srotah-ganah-the waves of sense enjoyment; tam-unto Him; aranam-worthy to take shelter; bhaja-engage in devotional service; vasudevam-unto Krishna, the son of Vasudeva.
The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees-the jnanis and yogis-although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krishna, the son of Vasudeva.
deho rathas tv indriyasvah samvatsara-rayo 'gatih
dvi-karma-cakras tri-guna-dhvajah pancasu-bandhurah
mano-rasmir buddhi-suto hrn-nido dvandva-kubarah
akutir vikramo bahyo mrga-trsnam pradhavati
dehah-body; rathah-chariot; tu-but; indriya-the knowledge-acquiring senses; asvah-the horses; samvatsara-total years; rayah-duration of life; agatih-without advancing; dvi-two; karma-activities; cakrah-wheels; tri-three; guna-modes of nature; dhvajah-flags; panca-five; asu-life airs; bandhurah-bondage; manah-the mind; rasmih-rope; buddhi-intelligence; sutah-chariot driver; hrt-heart; nidah-sitting place; dvandva-duality; kubarah-the posts for the harness; panca-five; indriya-artha-sense objects; praksepah-weapons; sapta-seven; dhatu-elements; varuthakah-coverings; akutih-attempts of the five working senses; vikramah-prowess or processes; bahyah-external; mrga-trsnam-false aspiration; pradhavati-runs after; ekadasa-eleven; indriya-senses; camuh-soldiers; panca-five; suna-envy; vinoda-pleasure; krt-doing.
Narada Muni continued: What I referred to as the chariot was in actuality the body. The senses are the horses that pull that chariot. As time passes, year after year, these horses run without obstruction, but in fact they make no progress. Pious and impious activities are the two wheels of the chariot. The three modes of material nature are the chariot's flags. The five types of life air constitute the living entity's bondage, and the mind is considered to be the rope. Intelligence is the chariot driver. The heart is the sitting place in the chariot, and the dualities of life, such as pleasure and pain, are the knotting place. The seven elements are the coverings of the chariot, and the working senses are the five external processes. The eleven senses are the soldiers. Being engrossed in sense enjoyment, the living entity, seated on the chariot, hankers after fulfillment of his false desires and runs after sense enjoyment life after life.
yatha taror mula-nisecanena trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanam tathaiva sarvarhanam acyutejya
yatha-as; taroh-of a tree; mula-the root; nisecanena-by watering; trpyanti-are satisfied; tat-its; skandha-trunk; bhuja-branches; upasakhah-and twigs; prana-the life air; upaharat-by feeding; ca-and; yatha-as; indriyanam-of the senses; tatha eva-similarly; sarva-of all demigods; arhanam-worship; acyuta-of the Supreme Personality of Godhead; ijya-worship.
As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.
nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye
tapo divyam putraka yena sattvam suddhyed yasmad brahma-saukhyam tv anantam
rsabhah uvaca-Lord Rsabhadeva said; na-not; ayam-this; dehah-body; deha-bhajam-of all living entities who have accepted material bodies; nr-loke-in this world; kastan-troublesome; kaman-sense gratification; arhate-deserves; vit-bhujam-of stool-eaters; ye-which; tapah-austerities and penances; divyam-divine; putrakah-My dear sons; yena-by which; sattvam-the heart; suddhyet-becomes purified; yasmat-from which; brahma-saukhyam-spiritual happiness; tu-certainly; anantam-unending.
Lord Rsabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.
mahat-sevam dvaram ahur vimuktes tamo-dvaram yositam sangi-sangam
mahantas te sama-cittah prasanta vimanyavah suhrdah sadhavo ye
mahat-sevam-service to the spiritually advanced persons called mahatmas; dvaram-the way; ahuh-they say; vimukteh-of liberation; tamah-dvaram-the way to the dungeon of a dark, hellish condition of life; yositam-of women; sangi-of associates; sangam-association; mahantah-highly advanced in spiritual understanding; te-they; sama-cittah-persons who see everyone in a spiritual identity; prasantah-very peaceful, situated in Brahman or Bhagavan; vimanyavah-without anger (one must distribute Krishna consciousness to persons who are hostile without becoming angry at them); suhrdah-well-wishers of everyone; sadhavah-qualified devotees, without abominable behavior; ye-they who.
One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahatmas. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahatmas are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahatmas.
nunam pramattah kurute vikarma yad indriya-pritaya aprnoti
na sadhu manye yata atmano 'yam asann api klesada asa dehah
nunam-indeed; pramattah-mad; kurute-performs; vikarma-sinful activities forbidden in the scriptures; yat-when; indriya-pritaye-for sense gratification; aprnoti-engages; na-not; sadhu-befitting; manye-I think; yatah-by which; atmanah-of the soul; ayam-this; asan-being temporary; api-although; klesa-dah-giving misery; asa-became possible; dehah-the body.
When a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already received a body which, although temporary, is the cause of his misery. Actually the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore I think it not befitting an intelligent man to involve himself again in the activities of sense gratification by which he perpetually gets material bodies one after another.
parabhavas tavad abodha-jato yavan na jijnasata atma-tattvam
yavat kriyas tavad idam mano vai karmatmakam yena sarira-bandhah
parabhavah-defeat, misery; tavat-so long; abodha-jatah-produced from ignorance; yavat-as long as; na-not; jijnasate-inquires about; atma-tattvam-the truth of the self; yavat-as long as; kriyah-fruitive activities; tavat-so long; idam-this; manah-mind; vai-indeed; karma-atmakam-absorbed in material activities; yena-by which; sarira-bandhah-bondage in this material body.
As long as one does not inquire about the spiritual values of life, one is defeated and subjected to miseries arising from ignorance. Be it sinful or pious, karma has its resultant actions. If a person is engaged in any kind of karma, his mind is called karmatmaka, colored with fruitive activity. As long as the mind is impure, consciousness is unclear, and as long as one is absorbed in fruitive activity, he has to accept a material body.
pumsah striya mithuni-bhavam etam tayor mitho hrdaya-granthim ahuh
ato grha-ksetra-sutapta-vittair janasya moho 'yam aham mameti
pumsah-of a male; striyah-of a female; mithuni-bhavam-attraction for sexual life; etam-this; tayoh-of both of them; mithah-between one another; hrdaya-granthim-the knot of the hearts; ahuh-they call; atah-thereafter; grha-by home; ksetra-field; suta-children; apta-relatives; vittaih-and by wealth; janasya-of the living being; mohah-illusion; ayam-this; aham-I; mama-mine; iti-thus.
The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of "I and mine."
gurur na sa syat sva-jano na sa syat pita na sa syaj janani na sa syat
daivam na tat syan na patis ca sa syan na mocayed yah samupeta-mrtyum
guruh-a spiritual master; na-not; sah-he; syat-should become; sva-janah-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-mrtyum-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.
rahuganaitat tapasa na yati na cejyaya nirvapanad grhad va
na cchandasa naiva jalagni-suryair vina mahat-pada-rajo-'bhisekam
rahugana-O King Rahugana; etat-this knowledge; tapasa-by severe austerities and penances; na yati-does not become revealed; na-not; ca-also; ijyaya-by a great arrangement for worshiping the Deity; nirvapanat-or from finishing all material duties and accepting sannyasa; grhat-from ideal householder life; va-or; na-nor; chandasa-by observing celibacy or studying Vedic literature; na eva-nor; jala-agni-suryaih-by severe austerities such as keeping oneself in water, in a burning fire or in the scorching sun; vina-without; mahat-of the great devotees; pada-rajah-the dust of the lotus feet; abhisekam-smearing all over the body.
My dear King Rahugana, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as a vanaprastha, accepting sannyasa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.
yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah
harav abhaktasya kuto mahad-guna manorathenasati dhavato bahih
yasya-of whom; asti-there is; bhaktih-devotional service; bhagavati-to the Supreme Personality of Godhead; akincana-without any motive; sarvaih-with all; gunaih-good qualities; tatra-there (in that person); samasate-reside; surah-all the demigods; harau-unto the Supreme Personality of Godhead; abhaktasya-of a person who is not devoted; kutah-where; mahat-gunah-good qualities; manorathena-by mental speculation; asati-in the temporary material world; dhavatah-who is running; bahih-outside.
All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?
satyam disaty arthitam arthito nrnam naivarthado yat punar arthita yatah
svayam vidhatte bhajatam anicchatam icchapidhanam nija-pada-pallavam
satyam-certainly; disati-He offers; arthitam-the object prayed for; arthitah-being prayed to; nrnam-by the human beings; na-not; eva-indeed; artha-dah-the bestower of benedictions; yat-which; punah-again; arthita-a demand for a benediction; yatah-from which; svayam-personally; vidhatte-He gives; bhajatam-unto those engaged in His service; anicchatam-although not desiring it; iccha-pidhanam-which covers all desirable things; nija-pada-pallavam-His own lotus feet.
The Supreme Personality of Godhead fulfills the material desires of a devotee who approaches Him with such motives, but He does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However, the Lord willingly gives the devotee shelter at His own lotus feet, even though such a person does not aspire for it, and that shelter satisfies all his desires. That is the Supreme Personality's special mercy.
kvacin nivartate 'bhadrat kvacic carati tat punah
prayascittam atho 'partham manye kunjara-saucavat
kvacit-sometimes; nivartate-ceases; abhadrat-from sinful activity; kvacit-sometimes; carati-commits; tat-that (sinful activity); punah-again; prayascittam-the process of atonement; atho-therefore; apartham-useless; manye-I consider; kunjara-saucavat-exactly like the bathing of an elephant.
Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then throws dust over its head and body as soon as it returns to the land.
tapasa brahmacaryena samena ca damena ca
tyagena satya-saucabhyam yamena niyamena va
deha-vag-buddhijam dhira dharmajnah sraddhayanvitah
ksipanty agham mahad api venu-gulmam ivanalah
tapasa-by austerity or voluntary rejection of material enjoyment; brahmacaryena-by celibacy (the first austerity); samena-by controlling the mind; ca-and; damena-by fully controlling the senses; ca-also; tyagena-by voluntarily giving charity to good causes; satya-by truthfulness; saucabhyam-and by following regulative principles to keep oneself internally and externally clean; yamena-by avoiding cursing and violence; niyamena-by regularly chanting the holy name of the Lord; va-and; deha-vak-buddhi-jam-performed by the body, words and intelligence; dhirah-those who are sober; dharma-jnah-fully imbued with knowledge of religious principles; sraddhaya anvitah-endowed with faith; ksipanti-destroy; agham-all kinds of sinful activities; mahat api-although very great and abominable; venu-gulmam-the dried creepers beneath a bamboo tree; iva-like; analah-fire.
To concentrate the mind, one must observe a life of celibacy and not fall down. One must undergo the austerity of voluntarily giving up sense enjoyment. One must then control the mind and senses, give charity, be truthful, clean and nonviolent, follow the regulative principles and regularly chant the holy name of the Lord. Thus a sober and faithful person who knows the religious principles is temporarily purified of all sins performed with his body, words and mind. These sins are like the dried leaves of creepers beneath a bamboo tree, which may be burned by fire although their roots remain to grow again at the first opportunity.
(SB. 6. 1.15)
kecit kevalaya bhaktya vasudeva-parayanah
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.
ajnanad athava jnanad uttamasloka-nama yat
sankirtitam agham pumso dahed edho yathanalah
ajnanat-out of ignorance; athava-or; jnanat-with knowledge; uttamasloka-of the Supreme Personality of Godhead; nama-the holy name; yat-that which; sankirtitam-chanted; agham-sin; pumsah-of a person; dahet-burns to ashes; edhah-dry grass; yatha-just as; analah-fire.
As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns to ashes, without fail, all the reactions of one's sinful activities.
dharmam tu saksad bhagavat-pranitam na vai vidur rsayo napi devah
na siddha-mukhya asura manusyah kuto nu vidyadhara-caranadayah
dharmam-real religious principles, or bona fide laws of religion; tu-but; saksat-directly; bhagavat-by the Supreme Personality of Godhead; pranitam-enacted; na-not; vai-indeed; viduh-they know; rsayah-the great rsis such as Bhrgu; na-not; api-also; devah-the demigods; na-nor; siddha-mukhyah-the chief leaders of Siddhaloka; asurah-the demons; manusyah-the inhabitants of Bhurloka, the human beings; kutah-where; nu-indeed; vidyadhara-the lesser demigods known as Vidyadharas; carana-the residents of the planets where people are by nature great musicians and singers; adayah-and so on.
Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great rsis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyadharas and Caranas.
svayambhur naradah sambhuh kumarah kapilo manuh
prahlado janako bhismo balir vaiyasakir vayam
dvadasaite vijanimo dharmam bhagavatam bhatah
guhyam visuddham durbodham yam jnatvamrtam asnute
svayambhuh-Lord Brahma; naradah-the great saint Narada; sambhuh-Lord Siva; kumarah-the four Kumaras; kapilah-Lord Kapila; manuh-Svayambhuva Manu; prahladah-Prahlada Maharaja; janakah-Janaka Maharaja; bhismah-Grandfather Bhisma; balih-Bali Maharaja; vaiyasakih-Sukadeva, the son of Vyasadeva; vayam-we; dvadasa-twelve; ete-these; vijanimah-know; dharmam-real religious principles; bhagavatam-which teach a person how to love the Supreme Personality of Godhead; bhatah-O my dear servants; guhyam-very confidential; visuddham-transcendental, not contaminated by the material modes of nature; durbodham-not easily understood; yam-which; jnatva-understanding; amrtam-eternal life; asnute-he enjoys.
Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila [the son of Devahuti], Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja, Sukadeva Gosvami and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhagavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.
etavan eva loke 'smin pumsam dharmah parah smrtah
bhakti-yogo bhagavati tan-nama-grahanadibhih
etavan-this much; eva-indeed; loke asmin-in this material world; pumsam-of the living entities; dharmah-the religious principles; parah-transcendental; smrtah-recognized; bhakti-yogah-bhakti-yoga, or devotional service; bhagavati-to the Supreme Personality of Godhead (not to the demigods); tat-His; nama-of the holy name; grahana-adibhih-beginning with chanting.
Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society.
tasmat sankirtanam visnor jagan-mangalam amhasam
mahatam api kauravya viddhy aikantika-niskrtam
tasmat-therefore; sankirtanam-the congregational chanting of the holy name; visnoh-of Lord Vishnu; jagat-mangalam-the most auspicious performance within this material world; amhasam-for sinful activities; mahatam api-even though very great; kauravya-O descendant of the Kuru family; viddhi-understand; aikantika-the ultimate; niskrtam-atonement.
Sukadeva Gosvami continued: My dear King, the chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the sankirtana movement is the most auspicious activity in the entire universe. Please try to understand this so that others will take it seriously.
muktanam api siddhanam narayana-parayanah
sudurlabhah prasantatma kotisv api maha-mune
muktanam-of those who are liberated during this life (who are unattached to the bodily comforts of society, friendship and love); api-even; siddhanam-who are perfect (because they understand the insignificance of bodily comforts); narayana-parayanah-a person who has concluded that Narayana is the Supreme; su-durlabhah-very rarely found; prasanta-fully pacified; atma-whose mind; kotisu-out of millions and trillions; api-even; maha-mune-O great sage.
O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Narayana, or Krishna. Such devotees, who are fully peaceful, are extremely rare.
narayana-parah sarve na kutascana bibhyati
narayana-parah-pure devotees, who are interested only in the service of Narayana, the Supreme Personality of Godhead; sarve-all; na-not; kutascana-anywhere; bibhyati-are afraid; svarga-in the higher planetary systems; apavarga-in liberation; narakesu-and in hell; api-even; tulya-equal; artha-value; darsinah-who see.
Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.
kamad dvesad bhayat snehad yatha bhaktyesvare manah
avesya tad-agham hitva bahavas tad-gatim gatah
kamat-from lust; dvesat-from hatred; bhayat-from fear; snehat-from affection; yatha-as well as; bhaktya-by devotion; isvare-in the Supreme; manah-the mind; avesya-absorbing; tat-of that; agham-sin; hitva-giving up; bahavah-many; tat-of that; gatim-path of liberation; gatah-attained.
Many, many persons have attained liberation simply by thinking of Krishna with great attention and giving up sinful activities. This great attention may be due to lusty desires, inimical feelings, fear, affection or devotional service. I shall now explain how one receives Krishna's mercy simply by concentrating one's mind upon Him.
tat sadhu manye 'sura-varya dehinam sada samudvigna-dhiyam asad-grahat
hitvatma-patam grham andha-kupam vanam gato yad dharim asrayeta
shri-prahladah uvaca-Prahlada Maharaja replied; tat-that; sadhu-very good, or the best part of life; manye-I think; asura-varya-O King of the asuras; dehinam-of persons who have accepted the material body; sada-always; samudvigna-full of anxieties; dhiyam-whose intelligence; asat-grahat-because of accepting the temporary body or bodily relations as real (thinking "I am this body, and everything belonging to this body is mine"); hitva-giving up; atma-patam-the place where spiritual culture or self-realization is stopped; grham-the bodily concept of life, or household life; andha-kupam-which is nothing but a blind well (where there is no water but one nonetheless searches for water); vanam-to the forest; gatah-going; yat-which; harim-the Supreme personality of Godhead; asrayeta-may take shelter of.
Prahlada Maharaja replied: O best of the asuras, King of the demons, as far as I have learned from my spiritual master, any person who has accepted a temporary body and temporary household life is certainly embarrassed by anxiety because of having fallen in a dark well where there is no water but only suffering. One should give up this position and go to the forest [vana]. More clearly, one should go to Vrndavana, where only Krishna consciousness is prevalent, and should thus take shelter of the Supreme Personality of Godhead.
sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam dasyam sakhyam atma-nivedanam
iti pumsarpita visnau bhaktis cen nava-laksana
kriyeta bhagavaty addha tan manye 'dhitam uttamam
shri-prahradah uvaca-Prahlada Maharaja said; sravanam-hearing; kirtanam-chanting; visnoh-of Lord Vishnu (not anyone else); smaranam-remembering; pada-sevanam-serving the feet; arcanam-offering worship (with sodasopacara, the sixteen kinds of paraphernalia); vandanam-offering prayers; dasyam-becoming the servant; sakhyam-becoming the best friend; atma-nivedanam-surrendering everything, whatever one has; iti-thus; pumsa arpita-offered by the devotee; visnau-unto Lord Vishnu (not to anyone else); bhaktih-devotional service; cet-if; nava-laksana-possessing nine different processes; kriyeta-one should perform; bhagavati-unto the Supreme Personality of Godhead; addha-directly or completely; tat-that; manye-I consider; adhitam-learning; uttamam-topmost.
Prahlada Maharaja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Vishnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)-these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Krishna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.
matir na krsne paratah svato va mitho 'bhipadyeta grha-vratanam
adanta-gobhir visatam tamisram punah punas carvita-carvananam
shri-prahradah uvaca-Prahlada Maharaja said; matih-inclination; na-never; krsne-unto Lord Krishna; paratah-from the instructions of others; svatah-from their own understanding; va-either; mithah-from combined effort; abhipadyeta-is developed; grha-vratanam-of persons too addicted to the materialistic, bodily conception of life; adanta-uncontrolled; gobhih-by the senses; visatam-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 progress 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.
na te viduh svartha-gatim hi visnum durasaya ye bahir-artha-maninah
andha yathandhair upaniyamanas te 'pisa-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; visnum-Lord Vishnu and His abode; durasayah-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; isa-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 led by another materially attached man are 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.
naisam matis tavad urukramanghrim sprsaty anarthapagamo yad-arthah
mahiyasam pada-rajo-'bhisekam niskincananam na vrnita yavat
na-not; esam-of these; matih-the consciousness; tavat-that long; urukrama-anghrim-the lotus feet of the Supreme Personality of Godhead, who is famous for performing uncommon activities; sprsati-does touch; anartha-of unwanted things; apagamah-the disappearance; yat-of which; arthah-the purpose; mahiyasam-of the great souls (the mahatmas, or devotees); pada-rajah-by the dust of the lotus feet; abhisekam-consecration; niskincananam-of devotees who have nothing to do with this material world; na-not; vrnita-may accept; yavat-as long as.
Unless they smear upon their bodies the dust of the lotus feet of a Vaishnava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Krishna conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination.
kaumara acaret prajno dharman bhagavatan iha
durlabham manusam janma tad apy adhruvam arthadam
shri-prahradah uvaca-Prahlada Maharaja said; kaumarah-in the tender age of childhood; acaret-should practice; prajnah-one who is intelligent; dharman-occupational duties; bhagavatan-which are devotional service to the Supreme Personality of Godhead; iha-in this life; durlabham-very rarely obtained; manusam-human; janma-birth; tat-that; api-even; adhruvam-impermanent, temporary; artha-dam-full of meaning.
Prahlada Maharaja said: One who is sufficiently intelligent should use the human form of body from the very beginning of life-in other words, from the tender age of childhood-to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.
viprad dvi-sad-guna-yutad aravinda-nabha-
padaravinda-vimukhat svapacam varistham
pranam punati sa kulam na tu bhurimanah
viprat-than a brahmana; dvi-sat-guna-yutat-qualified with twelve brahminical qualities; aravinda-nabha-Lord Vishnu, who has a lotus growing from His navel; pada-aravinda-to the lotus feet of the Lord; vimukhat-not interested in devotional service; sva-pacam-one born in a low family, or a dog-eater; varistham-more glorious; manye- I consider; tat-arpita-surrendered unto the lotus feet of the Lord; manah-his mind; vacana-words; ihita-every endeavor; artha-wealth; pranam-and life; punati-purifies; sah-he (the devotee); kulam-his family; na-not; tu-but; bhurimanah-one who falsely thinks himself to be in a prestigious position.
If a brahmana has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujata] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything-mind, words, activities, wealth and life-to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false prestige cannot purify even himself.
balasya neha saranam pitarau nrsimha nartasya cagadam udanvati majjato nauh
taptasya tat-pratividhir ya ihanjasestas tavad vibho tanu-bhrtam tvad-upeksitanam
balasya-of a little child; na-not; iha-in this world; saranam-shelter (protection); pitarau-the father and mother; nrsimha-O my Lord Nrsimhadeva; na-neither; artasya-of a person suffering from some disease; ca-also; agadam-medicine; udanvati-in the water of the ocean; majjatah-of a person who is drowning; nauh-the boat; taptasya-of a person suffering from a condition of material misery; tat-pratividhih-the counteraction (invented for stopping the suffering of material existence); yah-that which; iha-in this material world; anjasa-very easily; istah-accepted (as a remedy); tavat-similarly; vibho-O my Lord, O Supreme; tanu-bhrtam-of the living entities who have accepted material bodies; tvat-upeksitanam-who are neglected by You and not accepted by You.
My Lord Nrsimhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.
evam janam nipatitam prabhavahi-kupe kamabhikamam anu yah prapatan prasangat
krtvatmasat surarsina bhagavan grhitah so 'ham katham nu visrje tava bhrtya-sevam
evam-thus; janam-people in general; nipatitam-fallen; prabhava-of material existence; ahi-kupe-in a blind well full of snakes; kama-abhikamam-desiring the sense objects; anu-following; yah-the person who; prapatan-falling down (in this condition); prasangat-because of bad association or increased association with material desires; krtva atmasat-causing me (to acquire spiritual qualities like himself, Shri Narada); sura-rsina-by the great saintly person (Narada); bhagavan-O my Lord; grhitah-accepted; sah-that person; aham-I; katham-how; nu-indeed; visrje-can give up; tava-Your; bhrtya-sevam-the service of Your pure devotee.
My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the general populace. But Your servant Narada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. Mow could I leave his service?
naivodvije para duratyaya-vaitaranyas tvad-virya-gayana-mahamrta-magna-cittah
soce tato vimukha-cetasa indriyartha-maya-sukhaya bharam udvahato vimudhan
na-not; eva-certainly; udvije-I am disturbed or afraid; para-O Supreme; duratyaya-insurmountable or very difficult to cross; vaitaranyah-of the Vaitarani, the river of the material world; tvat-virya-of Your Lordship's glories and activities; gayana-from chanting or distributing; maha-amrta-in the great ocean of nectarean spiritual bliss; magna-cittah-whose consciousness is absorbed; soce-I am simply lamenting; tatah-from that; vimukha-cetasah-the fools and rascals who are bereft of Krishna consciousness; indriya-artha-in sense gratification; maya-sukhaya-for temporary, illusory happiness; bharam-the false burden or responsibility (of maintaining one's family, society and nation and elaborate arrangements for that purpose); udvahatah-who are lifting (by making grand plans for this arrangement); vimudhan-although all of them are nothing but fools and rascals (I am thinking of them also).
O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.
prayena deva munayah sva-vimukti-kama maunam caranti vijane na parartha-nisthah
naitan vihaya krpanan vimumuksa eko nanyam tvad asya saranam bhramato 'nupasye
prayena-generally, in almost all cases; deva-O my Lord; munayah-the great saintly persons; sva-personal, own; vimukti-kamah-ambitious for liberation from this material world; maunam-silently; caranti-they wander (in places like the Himalayan forests, where they have no touch with the activities of the materialists); vijane-in solitary places; na-not; para-artha-nisthah-interested in working for others by giving them the benefit of the Krishna consciousness movement, by enlightening them with Krishna consciousness; na-not; etan-these; vihaya-leaving aside; krpanan-fools and rascals (engaged in materialistic activity who do not know the benefit of the human form of life); vimumukse-I desire to be liberated and to return home, back to Godhead; ekah-alone; na-not; anyam-other; tvat-but for You; asya-of this; saranam-shelter; bhramatah-of the living entity rotating and wandering throughout the material universes; anupasye-do I see.
My dear Lord Nrsimhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krishna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.
yan maithunadi-grhamedhi-sukham hi tuccham
kanduyanena karayor iva duhkha-duhkham
trpyanti neha krpana bahu-duhkha-bhajah
kandutivan manasijam visaheta dhirah
yat-that which (is meant for material sense gratification); maithuna-adi-represented by talking of sex, reading sexual literature or enjoying sex life (at home or outside, as in a club); grhamedhi-sukham-all types of material happiness based on attachment to family, society, friendship, etc.; hi-indeed; tuccham-insignificant; kanduyanena-with the itching; karayoh-of the two hands (to relieve the itching); iva-like; duhkha-duhkham-different types of unhappiness (into which one is put after such itching sense gratification); trpyanti-become satisfied; na-never; iha-in material sense gratification; krpanah-the foolish persons; bahu-duhkha-bhajah-subjected to various types of material unhappiness; kanduti-vat-if one can learn from such itching; manasi-jam-which is simply a mental concoction (actually there is no happiness); visaheta-and tolerates (such itching); dhirah-(he can become) a most perfect, sober person.
Sex life is compared to the rubbing of two hands to relieve an itch. Grhamedhis, so-called grhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The krpanas, the fools who are just the opposite of brahmanas, are not satisfied by repeated sensuous enjoyment. Those who are dhira, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.
yasya yal laksanam proktam pumso varnabhivyanjakam
yad anyatrapi drsyeta tat tenaiva vinirdiset
yasya-of whom; yat-which; laksanam-symptom; proktam-described (above); pumsah-of a person; varna-abhivyanjakam-indicating the classification (brahmana, ksatriya, vaisya, sudra, etc.); yat-if; anyatra-elsewhere; api-also; drsyeta-is seen; tat-that; tena-by that symptom; eva-certainly; vinirdiset-one should designate.
If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.
brahmacari guru-kule vasan danto guror hitam
acaran dasavan nico gurau sudrdha-sauhrdah
shri-naradah uvaca-Shri Narada Muni said; brahmacari-a brahmacari, a student living at the residence of the guru; guru-kule-at the residence of the guru; vasan-by living; dantah-continuously practicing control of the senses; guroh hitam-only for the benefit of the guru (not for one's personal benefit); acaran-practicing; dasa-vat-very humbly, like a slave; nicah-submissive, obedient; gurau-unto the spiritual master; su-drdha-firmly; sauhrdah-in friendship or good will.
Narada Muni said: A student should practice completely controlling his senses. He should be submissive and should have an attitude of firm friendship for the spiritual master. With a great vow, the brahmacari should live at the guru-kula, only for the benefit of the guru.
nanv agnih pramada nama ghrta-kumbha-samah puman
sutam api raho jahyad anyada yavad-artha-krt
nanu-certainly; agnih-the fire; pramada-the woman (one who bewilders the mind of man); nama-the very name; ghrta-kumbha-a pot of butter; samah-like; puman-a man; sutam api-even one's daughter; rahah-in a secluded place; jahyat-one must not associate with; anyada-with other women also; yavat-as much as; artha-krt-required.
Woman is compared to fire, and man is compared to a butter pot. Therefore a man should avoid associating even with his own daughter in a secluded place. Similarly, he should also avoid association with other women. One should associate with women only for important business and not otherwise.
sa vai manah krishna-padaravindayor vacamsi vaikuntha-gunanuvarnane
karau harer mandira-marjanadisu srutim cakaracyuta-sat-kathodaye
mukunda-lingalaya-darsane drsau tad-bhrtya-gatra-sparse 'nga-sangamam
ghranam ca tat-pada-saroja-saurabhe shrimat-tulasya rasanam tad-arpite
padau hareh ksetra-padanusarpane siro hrsikesa-padabhivandane
kamam ca dasye na tu kama-kamyaya yathottamasloka-janasraya ratih
sah-he (Maharaja Ambarisa); vai-indeed; manah-his mind; krishna-pada-aravindayoh-(fixed) upon the two lotus feet of Lord Krishna; vacamsi-his words; vaikuntha-guna-anuvarnane-describing the glories of Krishna; karau-his two hands; hareh mandira-marjana-adisu-in activities like cleansing the temple of Hari, the Supreme Personality of Godhead; srutim-his ear; cakara-engaged; acyuta-of or about Krishna, who never falls down; sat-katha-udaye-in hearing the transcendental narrations; mukunda-linga-alaya-darsane-in seeing the Deity and temples and holy dhamas of Mukunda; drsau-his two eyes; tat-bhrtya-of the servants of Krishna; gatra-sparse-in touching the bodies; anga-sangamam-contact of his body; ghranam ca-and his sense of smell; tat-pada-of His lotus feet; saroja-of the lotus flower; saurabhe-in (smelling) the fragrance; shrimat-tulasyah-of the tulasi leaves; rasanam-his tongue; tat-arpite-in the prasada offered to the Lord; padau-his two legs; hareh-of the Personality of Godhead; ksetra-holy places like the temple or Vrndavana and Dvaraka; pada-anusarpane-walking to those places; sirah-the head; hrsikesa-of Krishna, the master of the senses; pada-abhivandane-in offering obeisances to the lotus feet; kamam ca-and his desires; dasye-in being engaged as a servant; na-not; tu-indeed; kama-kamyaya-with a desire for sense gratification; yatha-as; uttamasloka-jana-asraya-if one takes shelter of a devotee such as Prahlada; ratih-attachment.
Maharaja Ambarisa always engaged his mind in meditating upon the lotus feet of Krishna, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Krishna or about Krishna. He engaged his eyes in seeing the Deity of Krishna, Krishna's temples and Krishna's places like Mathura and Vrndavana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasi offered to the Lord, and he engaged his tongue in tasting the Lord's prasada. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Maharaja Ambarisa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.
aham bhakta-paradhino hy asvatantra iva dvija
sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah
shri-bhagavan uvaca-the Supreme Personality of Godhead said; aham-I; bhakta-paradhinah-am dependent on the will of My devotees; hi-indeed; asvatantrah-am not independent; iva-exactly like that; dvija-O brahmana; sadhubhih-by pure devotees, completely free from all material desires; grasta-hrdayah-My heart is controlled; bhaktaih-because they are devotees; bhakta-jana-priyah-I am dependent not only on My devotee but also on My devotee's devotee (the devotee's devotee is extremely dear to Me).
The Supreme Personality of Godhead said to the brahmana: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.
sadhavo hrdayam mahyam sadhunam hrdayam tv aham
mad-anyat te na jananti naham tebhyo manag api
sadhavah-the pure devotees; hrdayam-in the core of the heart; mahyam-of Me; sadhunam-of the pure devotees also; hrdayam-in the core of the heart; tu-indeed; aham-I am; mat-anyat-anything else but me; te-they; na-not; jananti-know; na-not; aham-I; tebhyah-than them; manak api-even by a little fraction.
The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them.
matra svasra duhitra va naviviktasano bhavet
balavan indriya-gramo vidvamsam api karsati
matra-with one's mother; svasra-with one's sister; duhitra-with ones own daughter; va-either; na-not; avivikta-asanah-seated closely on one seat; bhavet-one should be; balavan-very strong; indriya-gramah-the group of senses; vidvamsam-the very learned and advanced person; api-even; karsati-agitates.
One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.
nivrtta-tarsair upagiyamanad bhavausadhac chrotra-mano-'bhiramat
ka uttamasloka-gunanuvadat puman virajyeta vina pasughnat
nivrtta-released from; tarsaih-lust or material activities; upagiyamanat-which is described or sung; bhava-ausadhat-which is the right medicine for the material disease; srotra-the process of aural reception; manah-the subject matter of thought for the mind; abhiramat-from the pleasing vibrations from such glorification; kah-who; uttamasloka-of the Supreme Personality of Godhead; guna-anuvadat-from describing such activities; puman-a person; virajyeta-can keep himself aloof; vina-except; pasu-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?
ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad-anghrayah
ye anye-anyone, or all others; aravinda-aksa-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; avisuddha-buddhayah-whose intelligence is still not purified and who do not know the goal of life; aruhya-even though achieving; krcchrena-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; anadrta-neglecting devotion to; yusmat-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 who 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.
nayam sukhapo bhagavan dehinam gopika-sutah
jnaninam catma-bhutanam yatha bhaktimatam iha
na-not; ayam-this; sukha-apah-very easily obtainable, or an object of happiness; bhagavan-the Supreme Personality of Godhead; dehinam-of persons in the bodily concept of life, especially the karmis; gopika-sutah-Krishna, the son of mother Yasoda (Krishna as the son of Vasudeva is called Vasudeva, and as the son of mother Yasoda He is known as Krishna); jnaninam ca-and of the jnanis, who try to be free from material contamination; atma-bhutanam-of self-sufficient yogis; yatha-as; bhakti-matam-of the devotees; iha-in this world.
The Supreme Personality of Godhead, Krishna, the son of mother Yasoda, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.
kecid venun vadayanto dhmantah srngani kecana
kecid bhrngaih pragayantah kujantah kokilaih pare
vicchayabhih pradhavanto gacchantah sadhu-hamsakaih
bakair upavisantas ca nrtyantas ca kalapibhih
vikarsantah kisa-balan arohantas ca tair druman
vikurvantas ca taih sakam plavantas ca palasisu
sakam bhekair vilanghantah saritah srava-samplutah
vihasantah praticchayah sapantas ca pratisvanan
ittham satam brahma-sukhanubhutya dasyam gatanam para-daivatena
mayashritanam nara-darakena sakam vijahruh krta-punya-punjah
kecit-some of them; venun-flutes; vadayantah-blowing; dhmantah-bugling; srngani-the horn bugles; kecana-someone else; kecit-someone; bhrngaih-with the bumblebees; pragayantah-singing along with; kujantah-imitating the sound of; kokilaih-with the cuckoos; pare-others; vicchayabhih-with running shadows; pradhavantah-someone running on the ground after the birds; gacchantah-going along; sadhu-beautiful; hamsakaih-with the swans; bakaih-with the ducks sitting in one place; upavisantah ca-sitting silently like them; nrtyantah ca-and dancing with; kalapibhih-with the peacocks; vikarsantah-attracting; kisa-balan-the young monkeys; arohantah ca-gliding over; taih-with the monkeys; druman-the trees; vikurvantah ca-exactly imitating them; taih-with the monkeys; sakam-along with; plavantah ca-gliding over; palasisu-on the trees; sakam-along with; bhekaih-with the frogs; vilanghantah-jumping like them; saritah-the water; srava-samplutah-became wet in the water of the river; vihasantah-laughing; praticchayah-at the shadows; sapantah ca-condemned; pratisvanan-the sound of their echoes; ittham-in this way; satam-of the transcendentalists; brahma-sukha-anubhutya-with Krishna, the source of brahma-sukha (Krishna is Parabrahman, and from Him originates His personal effulgence); dasyam-servitorship; gatanam-of the devotees who have accepted; para-daivatena-with the Supreme Personality of Godhead; maya-ashritanam-for those in the clutches of material energy; nara-darakena-with Him who is like an ordinary child; sakam-along with; vijahruh-enjoyed; krta-punya-punjah-all these boys, who had accumulated the results of life after life of pious activities.
All the boys would be differently engaged. Some boys blew their flutes, and others blew bugles made of horn. Some imitated the buzzing of the bumblebees, and others imitated the voice of the cuckoo. Some boys imitated flying birds by running after the birds' shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks. Some boys attracted young monkeys in the trees, some jumped into the trees, imitating the monkeys, some made faces as the monkeys were accustomed to do, and others jumped from one branch to another. Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water they would laugh. They would also condemn the sounds of their own echoes. In this way, all the cowherd boys used to play with Krishna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?
jnane prayasam udapasya namanta eva jivanti san-mukharitam bhavadiya-vartam
sthane sthitah sruti-gatam tanu-van-manobhir ye prayaso 'jita jito 'py asi tais tri-lokyam
jnane-for knowledge; prayasam-the endeavor; udapasya-giving up completely; namantah-offering obeisances; eva-simply; jivanti-live; sat-mukharitam-chanted by the pure devotees; bhavadiya-vartam-topics related to You; sthane-in their material position; sthitah-remaining; sruti-gatam-received by hearing; tanu-with their body; vak-words; manobhih-and mind; ye-who; prayasah-for the most part; ajita-O unconquerable one; jitah-conquered; api-nevertheless; asi-You become; taih-by them; tri-lokyam-within the three worlds.
Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.
sreyah-srtim bhaktim udasya te vibho klisyanti ye kevala-bodha-labdhaye
tesam asau klesala eva sisyate nanyad yatha sthula-tusavaghatinam
sreyah-of supreme benefit; srtim-the path; bhaktim-devotional service; udasya-rejecting; te-they; vibho-O almighty Lord; klisyanti-struggle; ye-who; kevala-exclusive; bodha-of knowledge; labdhaye-for the achievement; tesam-for them; asau-this; klesalah-botheration; eva-merely; sisyate-remains; na-nothing; anyat-other; yatha-just as; sthula-tusa-empty husks; avaghatinam-for those who are beating.
My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble.
tat te 'nukampam su-samiksamano bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te jiveta yo mukti-pade sa daya-bhak
tat-therefore; te-Your; anukampam-compassion; su-samiksamanah-earnestly hoping for; bhunjanah-enduring; eva-certainly; atma-krtam-done by himself; vipakam-the fruitive results; hrt-with his heart; vak-words; vapurbhih-and body; vidadhan-offering; namah-obeisances; te-unto You; jiveta-lives; yah-anyone who; mukti-pade-to the position of liberation; sah-he; daya-bhak-the rightful heir.
My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.
(SB. 10. 14.28)
antar-bhave 'nanta bhavantam eva hy atat tyajanto mrgayanti 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; mrgayanti-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.
athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi
janati tattvam bhagavan-mahimno na canya eko 'pi ciram vicinvan
atha-therefore; api-indeed; te-Your; deva-my Lord; pada-ambuja-dvaya-of the two lotus feet; prasada-of the mercy; lesa-by only a trace; anugrhitah-favored; eva-certainly; hi-indeed; janati-one knows; tattvam-the truth; bhagavat-of the Supreme Personality of Godhead; mahimnah-of the greatness; na-never; ca-and; anyah-another; ekah-one; api-although; ciram-for a long period; vicinvan-speculating.
My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years.
jananta eva janantu kim bahuktya na me prabho
manaso vapuso vaco vaibhavam tava go-carah
janantah-persons who think they are aware of Your unlimited potency; eva-certainly; janantu-let them think like that; kim-what is the use; bahu-uktya-with many words; na-not; me-my; prabho-O Lord; manasah-of the mind; vapusah-of the body; vacah-of the words; vaibhavam-opulences; tava-Your; go-carah-within the range.
There are people who say, "I know everything about Krishna." Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much: As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.
samashrita ye pada-pallava-plavam mahat-padam punya-yaso murareh
bhavambudhir vatsa-padam param padam padam padam yad vipadam na tesam
samashritah-having taken shelter; ye-those who; pada-of the feet; pallava-like flower buds; plavam-which are a boat; mahat-of the total material creation, or of the great souls; padam-the shelter; punya-supremely pious; yasah-whose fame; mura-areh-of the enemy of the demon Mura; bhava-of the material existence; ambudhih-the ocean; vatsa-padam-the hoof-print of a calf; param padam-the supreme abode, Vaikuntha; padam padam-at every step; yat-where; vipadam-of material miseries; na-none; tesam-for them.
For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murari, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf's hoof-print. Their goal is param padam, Vaikuntha, the place where there are no material miseries, not the place where there is danger at every step.
etavaj janma-saphalyam dehinam iha dehisu
pranair arthair dhiya vaca sreya-acaranam sada
etavat-up to this; janma-of birth; saphalyam-perfection; dehinam-of every living being; iha-in this world; dehisu-toward those who are embodied; pranaih-by life; arthaih-by wealth; dhiya-by intelligence; vaca-by words; sreyah-eternal good fortune; acaranam-acting practically; sada-always.
It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words.
dharma-vyatikramo drsta isvaranam ca sahasam
tejiyasam na dosaya vahneh sarva-bhujo yatha
shri-sukah uvaca-Shri Sukadeva Gosvami said; dharma-vyatikramah-the transgression of religious or moral principles; drstah-seen; isvaranam-of powerful controllers; ca-even; sahasam-due to audacity; tejiyasam-who are spiritually potent; na-does not; dosaya-(lead) to any fault; vahneh-of fire; sarva-everything; bhujah-devouring; yatha-as.
Sukadeva Gosvami said: The status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted.
yasyatma-buddhih kunape tri-dhatuke sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij janesv abhijnesu 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-adisu-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; janesu-in men; abhijnesu-wise; sah-he; eva-indeed; gah-a cow; kharah-or an ass.
One who identifies his self 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 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-such a person is no better than a cow or an ass.
yasyaham anugrhnami harisye tad-dhanam sanaih
tato 'dhanam tyajanty asya svajana duhkha-duhkhitam
shri-bhagavan uvaca-the Personality of Godhead said; yasya-whom; aham-I; anugrhnami-favor; harisye-I will take away; tat-his; dhanam-wealth; sanaih-gradually; tatah-then; adhanam-poor; tyajanti-abandon; asya-his; sva-janah-relatives and friends; duhkha-duhkhitam-who suffers one distress after another.
The Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.
evam-vratah sva-priya-nama-kirtya jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty unmada-van nrtyati 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; nrtyati-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.
bhaktih paresanubhavo viraktir anyatra caisa trika eka-kalah
prapadyamanasya yathasnatah syus tustih pustih ksud-apayo 'nu-ghasam
bhaktih-devotion; para-isa-of the Supreme Personality of Godhead; anubhavah-direct perception; viraktih-detachment; anyatra-from everything else; ca-and; esah-this; trikah-group of three; eka-kalah-simultaneously; prapadyamanasya-for one in the process of taking shelter of the Supreme Lord; yatha-in the same way as; asnatah-for one engaged in eating; syuh-they occur; tustih-satisfaction; pustih-nourishment; ksut-apayah-eradication of hunger; anu-ghasam-increasingly with each morsel.
Devotion, direct experience of the Supreme Lord, and detachment from other things-these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.
isvare tad-adhinesu balisesu dvisatsu ca
prema-maitri-krpopeksa yah karoti sa madhyamah
isvare-unto the Supreme Personality of Godhead; tat-adhinesu-to persons who have taken fully to Krishna consciousness; balisesu-unto the neophytes or the ignorant; dvisatsu-to persons envious of Krishna and Krishna's devotees; ca-and; prema-love; maitri-friendship; krpa-mercy; upeksah-negligence; yah-anyone who; karoti-does; sah-he; madhyamah-a second-class devotee.
An intermediate or second-class devotee, called madhyama-adhikari, offers his love to the Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people who are innocent and disregards those who are envious of the Supreme Personality of Godhead.
arcayam eva haraye pujam yah sraddhayehate
na tad-bhaktesu canyesu sa bhaktah prakrtah smrtah
arcayam-Deity; eva-certainly; haraye-to Lord Hari; pujam-worship; yah-who; sraddhaya-faithfully; ihate-engages; na-not; tat-of Krishna; bhaktesu-toward the devotees; ca-and; anyesu-toward people in general; sah-he; bhaktah prakrtah-materialistic devotee; smrtah-is called.
A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prakrta-bhakta, a materialistic devotee, and is considered to be in the lowest position.
tasmad gurum prapadyeta jijnasuh sreya uttamam
sabde pare ca nisnatam brahmany upasamasrayam
tasmat-therefore; gurum-a spiritual master; prapadyeta-one should take shelter of; jijnasuh-being inquisitive; sreyah uttamam-about the highest good; sabde-in the Vedas; pare-in the Supreme; ca-and; nisnatam-perfectlyknowledgeable; brahmani-(in these two aspects) of the Absolute Truth; upasama-asrayam-fixed in detachment from material affairs.
Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.
krishna-varnam tvisakrishnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah
krishna-varnam-repeating the syllables krs-na; tvisa-with a luster; akrishnam-not black (golden); sa-anga-along with associates; upa-anga-servitors; astra-weapons; parsadam-confidential companions; yajnaih-by sacrifice; sankirtana-prayaih-consisting chiefly of congregational chanting; yajanti-they worship; hi-certainly; su-medhasah-intelligent persons.
In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions.
labdhva su-durlabham idam bahu-sambhavante
manusyam artha-dam anityam apiha dhirah
turnam yateta na pated anu-mrtyu yavan
nihsreyasaya visayah khalu sarvatah syat
labdhva-having obtained; su-durlabham-that which is very difficult to obtain; idam-this; bahu-many; sambhava-births; ante-after; manusyam-human form of life; artha-dam-which awards great value; anityam-not eternal; api-although; iha-in this material world; dhirah-one who has sober intelligence; turnam-immediately; yateta-should endeavor; na-not; patet-has fallen; anu-mrtyu-always subject to death; yavat-as long as; nihsreyasaya-for ultimate liberation; visayah-sense gratification; khalu-always; sarvatah-in all conditions; syat-is possible.
After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died. After all, sense gratification is available even in the most abominable species of life, whereas Krishna consciousness is possible only for a human being.
na sadhayati mam yogo na sankhyam dharma uddhava
na svadhyayas tapas tyago yatha bhaktir mamorjita
na-not; sadhayati-brings under control; mam-Me; yogah-the yoga system; na-nor; sankhyam-the system of Sankhya philosophy; dharmah-pious activities within the varnasrama system; uddhava-My dear Uddhava; na-not; svadhyayah-Vedic study; tapah-austerity; tyagah-renunciation; yatha-as; bhaktih-devotional service; mama-unto Me; urjita-strongly developed.
My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Sankhya philosophy, pious work, Vedic study, austerity or renunciation.
acaryam mam vijaniyan navanmanyeta karhicit
na martya-buddhyasuyeta sarva-deva-mayo guruh
acaryam-the spiritual master; mam-Myself; vijaniyat-one should know; na avamanyeta-one should never disrespect; karhicit-at any time; na-never; martya-buddhya-with the idea of his being an ordinary man; asuyeta-one should be envious; sarva-deva-of all demigods; mayah-representative; guruh-the spiritual master.
One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.
kenopayena bhagavan kaler dosan kalau janah
vidhamisyanty upacitams tan me bruhi yatha mune
shri-raja uvaca-King Pariksit said; kena-by what; upayena-means; bhagavan-my dear lord; kaleh-of the age of Kali; dosan-the faults; kalau-living in Kali-yuga; janah-people; vidhamisyanti-will eradicate; upacitan-accumulated; tat-that; me-to me; bruhi-please explain; yatha-fittingly; mune-O sage.
King Pariksit said: My lord, how can persons living in the age of Kali rid themselves of the cumulative contamination of this age? O great sages please explain this to me.
kaler dosa-nidhe rajann asti hy eko mahan gunah
kirtanad eva krishnasya mukta-sangah param vrajet
kaleh-of the age of Kali; dosa-nidheh-in the ocean of faults; rajan-O King; asti-there is; hi-certainly; ekah-one; mahan-very great; gunah-good quality; kirtanat-by chanting; eva-certainly; krishnasya-of the holy name of Krishna; mukta-sangah-liberated from material bondage; param-to the transcendental spiritual kingdom; vrajet-one can go.
My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krishna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.
krte yad dhyayato visnum tretayam yajato makhaih
dvapare paricaryayam kalau tad dhari-kirtanat
krte-in the Satya-yuga; yat-which; dhyayatah-from meditation; visnum-on Lord Vishnu; tretayam-in the Treta-yuga; yajatah-from worshiping; makhaih-by performing sacrifices; dvapare-in the age of Dvapara; paricaryayam-by worshiping the lotus feet of Krishna; kalau-in the age of Kali; tat-that same result (can be achieved); hari-kirtanat-simply by chanting the Hare Krishna maha-mantra.
Whatever result was obtained in Satya-yuga by meditating on Vishnu, in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting the Hare Krishna maha-mantra.
yam brahma varunendra-rudra-marutah stunvanti divyaih stavair
vedaih sanga-pada-kramopanisadair gayanti yam sama-gah
dhyanavasthita-tad-gatena manasa pasyanti yam yogino
yasyantam na viduh surasura-gana devaya tasmai namah
sutah uvaca-Suta Gosvami said; yam-whom; brahma-Lord Brahma; varuna-indra-rudra-marutah-as well as Varuna, Indra, Rudra and the Maruts; stunvanti-praise; divyaih-with transcendental; stavaih-prayers; vedaih-with the Vedas; sa-along with; anga-the corollary branches; pada-krama-the special sequential arrangement of mantras; upanisadaih-and the Upanisads; gayanti-they sing about; yam-whom; sama-gah-the singers of the Sama Veda; dhyana-in meditative trance; avasthita-situated; tat-gatena-which is fixed upon Him; manasa-within the mind; pasyanti-they see; yam-whom; yoginah-the mystic yogis; yasya-whose; antam-end; na viduh-they do not know; sura-asura-ganah-all the demigods and demons; devaya-to the Supreme Personality of Godhead; tasmai-to Him; namah-obeisances.
Suta Gosvami said: Unto that personality whom Brahma, Varuna, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upanisads, to whom the chanters of the Sama Veda always sing, whom the perfected yogis see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demon-unto that Supreme Personality of Godhead I offer my humble obeisances.
shrimad-bhagavatam puranam amalam yad vaishnavanam priyam
yasmin paramahamsyam ekam amalam jnanam param giyate
tatra jnana-viraga-bhakti-sahitam naiskarmyam aviskrtam
tac chrnvan su-pathan vicarana-paro bhaktya vimucyen narah
shrimat-bhagavatam-Shrimad-Bhagavatam; puranam-the Purana; amalam-perfectly pure; yat-which; vaishnavanam-to the Vaishnavas; priyam-most dear; yasmin-in which; paramahamsyam-attainable by the topmost devotees; ekam-exclusive; amalam-perfectly pure; jnanam-knowledge; param-supreme; giyate-is sung; tatra-there; jnana-viraga-bhakti-sahitam-together with knowledge, renunciation and devotion; naiskarmyam-freedom from all material work; aviskrtam-is revealed; tat-that; srnvan-hearing; su-pathan-properly chanting; vicarana-parah-who is serious about understanding; bhaktya-with devotion; vimucyet-becomes totally liberated; narah-a person.
Shrimad-Bhagavatam is the spotless Purana. It is most dear to the Vaishnavas because it describes the pure and supreme knowledge of the paramahamsas. This Bhagavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Shrimad-Bhagavatam, who properly hears and chants it with devotion, becomes completely liberated.
(Side Two total 76 slokas) total both sides of tape= 154 slokas.