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