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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 44. The fruits of hearing



Phala Sruti

(The fruits of hearing)


prthivite yata katha dharma-name cale

bhagavata kahe saba paripurna chale


As indicated in Shrimad-Bhagavatam (1.1.2), all the

philosophies on earth that are celebrated as dharma are

utterly deceptive.


chala-dharma chadi' kara satya-dharme mati

catur-varga tyaji' dhara nitya-prema-gati


One should completely abandon such deceptive dharmas

and absorb his mind in true dharma. In other words, one

should give up the fourfold goals of material life - dharma,

artha, kama, moksa - and aspire solely for the ultimate destination

of nitya-prema.


amitva-mimamsa-bhrame nije jada-buddhi

nirvisesa-brahma-jnane nahe citta-suddhi


Those who are deluded identify themselves with matter.

That is their error, however one cannot be purified of such

delusion by endeavors for nirvisesa-brahma-jnana.


vicitrata hina hale nirvisesa haya

kala simatulya seha aprakrta naya


The mayavadi thinks Shri Krishna to be subject to the

limitations of time such as birth and death and considers

that He is not transcendental. Thus he rejects Shri

Bhagavan's vicitrata (astonishing characteristics, paraphernalia,

qualities and lila). Through this vicious attempt he

is left with the philosophy of nirvisesa-brahma.


khanda-jnane heya-dharma ache suniscaya

prakrta haile, kabhu aprakrta naya


Such base and contemptible jnana which arises out of an

attempt to dismember the divine form of Bhagavan is only

fit to be rejected. It is prakrta (materialistic) and should

never be given credence as aprakrta-dharma.


jade dvaita-jnana heya, cite upadeya

krishna-bhakti cira-dina upaya-upaye


Such knowledge which is solely related to the duality of

this dull material world is fit to be rejected, whereas

transcendental knowledge of the divine duality within the

spiritual world (cit-jagat) should be accepted forever within

one's heart both as the upaya (means of attainment) and

the upaye (goal worthy of attainment).


jiva kabhu jada naya, hari kabhu naya

hari saha jivacintya-bhedabhedamaya


The jiva is not a product of dull matter, nor is he kevaladvaita,

absolutely one in all ways with Shri Hari. The jiva is

inconceivably different and non different from Hari.


deha kabhu jiva naya, dhara-bhogya naya

dasa-bhogya jiva, krishna prabhu bhokta haya


The material body should never be considered to be the

jiva, and this earth is not for the jiva to exploit and enjoy.

The jiva's svarupa is krishna-dasa and thus he is meant for

Krishna's enjoyment, whereas Shri Krishna's svarupa is prabhu

(master) and bhokta (enjoyer).


jaiva-dharme nahi ache deha-dharma-katha

nahi ache jiva-jnane mayavada-pratha


This book, entitled Jaiva-dharma, neither discusses matters

related to the dead material body, nor does it propound the

Mayavada doctrine of the jiva's oneness with brahma.


jiva-nitya-dharma bhakti - tahe jada nai

suddha-jiva 'prema' seva-phale paya tai


The jiva's nitya-dharma is bhakti devoid of material motivation.

The jiva, purified by seva, attains the fruit of that seva

in the form of prema.


jaiva-dharma' pathe sei suddha-bhakti haya

jaiva-dharma' na padile kabhu bhakti naya


One who reads Jaiva-dharma with faithful deliberation will

surely attain suddha-bhakti, but one who does not read Jaivadharma

can never attain bhakti.


rupanuga-abhimana pathe drdha haya

jaiva-dharma vimukhake dharma-hina kaya


Faithfully reading Jaiva-dharma will surely strengthen one's

abhimana as a rupanuga (follower of Shri Rupa Gosvami). One

who is averse to reading Jaiva-dharma is certainly devoid of

religious principles.


yavat jivana jei pade jaiva-dharma

bhaktiman sei jane vrtha jnana-karma


One who faithfully reads Jaiva-dharma throughout his entire

life will be endowed with bhakti, and will surely realize

the futility of jnana and karma.


krsnera amala-seva labhi' sei nara

seva-sukhe magna rahe sada krishna-para


Such a man, being fully devoted to Shri Shri Radha-Krishna

Yugala-Kisora and having attained Their amala-prema-seva,

remains forever merged in the bliss of such immaculate loving