Chapter 24
The Sixty-One Explanations of the Ātmārāma Verse
The following summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. According to Śrī Sanātana Gosvāmī’s request, Śrī Caitanya Mahāprabhu explained the well-known Śrīmad-Bhāgavatam verse beginning ātmārāmāś ca munayo. He explained this verse in sixty-one different ways. He analyzed all the words and described each word with its different connotations. Adding the words ca and api, He described all the different meanings of the verse. He then concluded that all classes of transcendentalists (jñānīs, karmīs, yogīs) utilize this verse according to their own interpretation, but if they gave up this process and surrendered to Kṛṣṇa, as indicated by the verse itself, they would be able to comprehend the real meaning of the verse. In this regard, Śrī Caitanya Mahāprabhu narrated a story about how the great sage Nārada converted a hunter into a great Vaiṣṇava, and how this was appreciated by Nārada’s friend Parvata Muni. Sanātana Gosvāmī then offered a prayer to Śrī Caitanya Mahāprabhu, and Śrī Caitanya Mahāprabhu explained the glory of Śrīmad-Bhāgavatam. After this, the Lord gave Sanātana Gosvāmī a synopsis of Hari-bhakti-vilāsa, which Sanātana Gosvāmī later developed into the guiding principle of all Vaiṣṇavas.
TEXT 1
ātmārāmeti padyārkasy-
ārthāṁśūn yaḥ prakāśayan
jagat-tamo jahārāvyāt
sa caitanyodayācalaḥ
SYNONYMS
ātmārāma-iti-beginning with the word ātmārāma; padya-verse; arkasya-of the sunlike; artha-aṁśūn-the shining rays of different meanings; yaḥ-who; prakāśayan-manifesting; jagat-tamaḥ-the darkness of the material world; jahāra-eradicated; avyāt-may protect; saḥ-He; caitanya-udaya-acalaḥ-Śrī Caitanya Mahāprabhu, who is like the eastern horizon, where the sun rises.
TRANSLATION
May Śrī Caitanya Mahāprabhu be glorified. It was He who acted as the eastern horizon where the sun of the ātmārāma verse rises and manifests its rays in the form of different meanings and thus eradicates the darkness of the material world. May He protect the universe.
TEXT 2
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
SYNONYMS
jaya jaya-all glories; śrī-caitanya-to Lord Caitanya Mahāprabhu; jaya-all glories; nityānanda-to Lord Nityānanda; jaya-all glories; advaita-candra-to Advaita Ācārya; jaya-all glories; gaura-bhakta-vṛnda-to all the devotees of Lord Caitanya Mahāprabhu.
TRANSLATION
All glories to Lord Caitanya! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!
TEXT 3
tabe sanātana prabhura caraṇe dhariyā
punarapi kahe kichu vinaya kariyā
SYNONYMS
tabe-thereafter; sanātana-Sanātana Gosvāmī; prabhura caraṇe dhariyā-catching the lotus feet of Śrī Caitanya Mahāprabhu; punarapi-again; kahe-says; kichu-something; vinaya kariyā-with great humility.
TRANSLATION
Thereafter, Sanātana Gosvāmī clasped the lotus feet of Śrī Caitanya Mahāprabhu and humbly submitted the following petition.
TEXT 4
‘pūrve śuniyāchoṅ, tumi sārvabhauma-sthāne
eka śloke āṭhāra artha kairācha vyākhyāne
SYNONYMS
pūrve-formerly; śuniyāchoṅ-I heard; tumi-You; sārvabhauma-sthāne-at the place of Sārvabhauma Bhaṭṭācārya; eka śloke-in one verse; āṭhāra artha-eighteen meanings; kairācha vyākhyāne-have explained.
TRANSLATION
Sanātana Gosvāmī said, “My Lord, I have heard that previously, at the home of Sārvabhauma Bhaṭṭācārya, You explained the ātmārāma verse in eighteen different ways.
TEXT 5
ātmārāmāś ca munayo
nirgranthā apy urukrame
kurvanty ahaitukīṁ bhaktim
ittham-bhūta-guṇo hariḥ
SYNONYMS
ātma-ārāmāḥ-persons who take pleasure in being transcendentally situated in the service of the Lord; ca-also; munayaḥ-great saintly persons who have completely rejected material aspirations, fruitive activities and so forth; nirgranthāḥ-without interest in any material desire; api-certainly; urukrame-unto the Supreme Personality of Godhead, Kṛṣṇa, whose activities are wonderful; kurvanti-do; ahaitukīm-causeless, or without material desires; bhaktim-devotional service; ittham-bhūta-so wonderful as to attract the attention of the self-satisfied; guṇaḥ-who has transcendental qualities; hariḥ-the Supreme Personality of Godhead.
TRANSLATION
” ‘Those who are self-satisfied and unattracted by external material desires are also attracted to the loving service of Śrī Kṛṣṇa, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features.’
PURPORT
This is the famous ātmārāma verse from Śrīmad-Bhāgavatam (1.7.10).
TEXT 6
āścarya śuniyā mora utkaṇṭhita mana
kṛpā kari’ kaha yadi, juḍāya śravaṇa’
SYNONYMS
āścarya-wonderful; śuniyā-hearing; mora-my; utkaṇṭhita-desirous; mana-mind; kṛpā kari’-showing Your causeless mercy; kaha yadi-if You speak; juḍāya-pleases; śravaṇa-the ear.
TRANSLATION
“I have heard this wonderful story and am therefore very inquisitive to hear it again. If You would kindly repeat it, I would be very pleased to hear.”
TEXT 7
prabhu kahe,–“āmi vātula, āmāra vacane
sārvabhauma vātula tāhā satya kari’ māne
SYNONYMS
prabhu kahe-Śrī Caitanya Mahāprabhu said; āmi-I; vātula-a madman; āmāra vacane-in My words; sārvabhauma-Sārvabhauma Bhaṭṭācārya; vātula-another madman; tāhā-that (My explanation); satya kari’ māne-took as truth.
TRANSLATION
Śrī Caitanya Mahāprabhu replied, “I am one madman, and Sārvabhauma Bhaṭṭācārya is another. Therefore he took My words to be the truth.
TEXT 8
kibā pralāpilāṅa, kichu nāhika smaraṇe
tomāra saṅga-bale yadi kichu haya mane
SYNONYMS
kibā-what; pralāpilāṅa-I have said; kichu-anything; nāhika-there is not; smaraṇe-in memory; tomāra-of you; saṅga-bale-by the strength of association; yadi-if; kichu-something; haya-there is; mane-in My mind.
TRANSLATION
“I do not recall what I spoke in that connection, but if something comes to My mind due to association with you, I shall explain it.
TEXT 9
sahaje āmāra kichu artha nāhi bhāse
tomā-sabāra saṅga-bale ye kichu prakāśe
SYNONYMS
sahaje-generally; āmāra-My; kichu-any; artha-meaning; nāhi bhāse-does not manifest; tomā-sabāra saṅga-bale-by the strength of your association; ye-which; kichu-something; prakāśe-manifests.
TRANSLATION
“Generally by Myself I cannot give an explanation, but by the strength of your association something may manifest itself.
TEXT 10
ekādaśa pada ei śloke sunirmala
pṛthak nānā artha pade kare jhalamala
SYNONYMS
ekādaśa pada-eleven words; ei-this; śloke-in the verse; su-nirmala-very clear; pṛthak-separately; nānā-various; artha-meanings; pade-in each word; kare jhalamala-are glittering.
TRANSLATION
“There are eleven clear words in this verse, but when they are studied separately, various meanings glitter from each word.
PURPORT
The eleven separate words are (1) ātmārāmāḥ, (2) ca, (3) munayaḥ, (4) nirgranthāḥ, (5) api, (6) urukrame, (7) kurvanti, (8) ahaitukīm, (9) bhaktim, (10) ittham-bhūta-guṇaḥ, and (11) hariḥ. Śrī Caitanya Mahāprabhu will explain the different connotations and imports of these words.
TEXT 11
‘ātmā’-śabde brahma, deha, mana, yatna, dhṛti
buddhi, svabhāva,–ei sāta artha-prāpti
SYNONYMS
ātmā-śabde-by the word ātmā; brahma-the Absolute Truth; deha-the body; mana-the mind; yatna-endeavor; dhṛti-firmness; buddhi-intelligence; sva-bhāva-nature; ei sāta-these seven; artha-prāpti-obtainment of meanings.
TRANSLATION
“The seven different meanings of the word ātmā are the Absolute Truth, the body, the mind, endeavor, firmness, intelligence and nature.
TEXT 12
“ātmā deha-mano-brahma-svabhāva-dhṛti-buddhiṣu
prayatne ca” iti xxx
SYNONYMS
ātmā-the word ātmā; deha-the body; manaḥ-the mind; brahma-the Absolute Truth; sva-bhāva-nature; dhṛti-firmness; buddhiṣu-in the sense of intelligence; prayatne-in endeavor; ca-and; iti-thus.
TRANSLATION
” ‘The following are synonyms of the word ātmā: the body, mind, Absolute Truth, natural characteristics, firmness, intelligence and endeavor.’
PURPORT
This is a quotation from the Viśva-prakāśa dictionary.
TEXT 13
ei sāte rame yei, sei ātmārāma-gaṇa
ātmārāma-gaṇera āge kariba gaṇana
SYNONYMS
ei sāte-in these seven items; rame-enjoy; yei-those who; sei-they; ātmārāma-gaṇa-ātmārāmas; ātmārāma-gaṇera-of the ātmārāmas; āge-later; kariba gaṇana-shall make a count.
TRANSLATION
“The word ātmārāma refers to one who enjoys these seven items [the Absolute Truth, body, mind, and so on]. Later, I shall enumerate the ātmārāmas.
TEXT 14
‘muni’-ādi śabdera artha śuna, sanātana
pṛthak pṛthak artha pāche kariba milana
SYNONYMS
muni-the word muni; ādi-and the other; śabdera-of the words; artha-the meaning; śuna-hear; sanātana-My dear Sanātana; pṛthak pṛthak-separately; artha-meaning; pāche-after; kariba milana-I shall combine.
TRANSLATION
“My dear Sanātana, first hear the meanings of the other words, beginning with the word muni. I shall first explain their separate meanings, then combine them.
TEXT 15
‘muni’-śabde manana-śīla, āra kahe maunī
tapasvī vratī, yati, āra ṛṣi, muni
SYNONYMS
muni-śabde-by the word muni; manana-śīla-who is thoughtful; āra-also; kahe-it means; maunī-one who is silent; tapasvī-an ascetic; vratī-one who keeps great vows; yati-one in the renounced order of life; āra-and; ṛṣi-a saintly person; muni-they are called muni.
TRANSLATION
“The word muni refers to one who is thoughtful, one who is grave or silent, an ascetic, one who keeps great vows, one in the renounced order, a saint. These are the different meanings of the word muni.
TEXT 16
‘nirgrantha’-śabde kahe, avidyā-granthi-hīna
vidhi-niṣedha-veda-śāstra-jñānādi-vihīna
SYNONYMS
nirgrantha-nirgrantha; śabde-by the word; kahe-one means; avidyā-of ignorance; granthi-hīna-without any knot; vidhi-niṣedha-regulative principles of rules and restrictions; veda-śāstra-the Vedic literature; jñāna-ādi-knowledge, and so on; vihīna-without.
TRANSLATION
“The word nirgrantha refers to one who is liberated from the material knots of ignorance. It also refers to one who is devoid of all regulative principles enjoined in the Vedic literature. It also refers to one who does not have knowledge.
TEXT 17
mūrkha, nīca, mleccha ādi śāstra-rikta-gaṇa
dhana-sañcayī–nirgrantha, āra ye nirdhana
SYNONYMS
mūrkha-foolish, illiterate persons; nīca-lowborn; mleccha-unclean persons with no principles; ādi-and others; śāstra-rikta-gaṇa-persons devoid of all regulative principles stated in śāstra; dhana-sañcayī-capitalist (one who gathers wealth); nirgrantha-called nirgrantha; āra-also; ye-anyone who; nirdhana-without riches.
TRANSLATION
“Nirgrantha also refers to one who is illiterate, lowborn, misbehaved, unregulated and devoid of respect for Vedic literature. The word also refers to one who is a capitalist and to one who has no riches.
TEXT 18
nir niścaye niṣ kramārthe
nir nirmāṇa-niṣedhayoḥ
grantho dhane ‘tha sandarbhe
varṇa-saṅgrathane ‘pi ca
SYNONYMS
niḥ-the prefix niḥ; niścaye-in the sense of ascertainment; niḥ-the prefix niḥ; krama-arthe-in the meaning of succession; niḥ-the prefix niḥ; nirmāṇa-in the sense of forming; niṣedhayoḥ-in the sense of forbidding; granthaḥ-the word grantha; dhane-in the sense of wealth; atha-also; sandarbhe-thesis; varṇa-saṅgrathane-in the sense of tying together words; api-also; ca-and.
TRANSLATION
” ‘The prefix niḥ may be used for a sense of ascertainment, gradation, construction or forbidding. The word grantha means riches, thesis and composition.’
PURPORT
This is another quotation from the Viśva-prakāśa dictionary.
TEXT 19
‘urukrama’-śabde kahe, baḍa yāṅra krama
‘krama’-śabde kahe ei pāda-vikṣepaṇa
SYNONYMS
urukrama-urukrama; śabde-by this word; kahe-one means; baḍa-great; yāṅra-whose; krama-step; krama-śabde-in this word krama; kahe-one means; ei-this; pāda-vikṣepaṇa-throwing forth of the foot.
TRANSLATION
“The word urukrama refers to one whose krama [step] is great. The word krama means ‘throwing the foot forward,’ that is, ‘step.’
TEXT 20
śakti, kampa, paripāṭī, yukti, śaktye ākramaṇa
caraṇa-cālane kāṅpāila tribhuvana
SYNONYMS
śakti-power; kampa-trembling; paripāṭī-method; yukti-argument; śaktye-with great force; ākramaṇa-attacking; caraṇa-cālane-by moving the foot; kāṅpāila-caused to tremble; tri-bhuvana-the three worlds.
TRANSLATION
“Krama also means power, trembling, a systematic method, argument, and a forcible attack by stepping forward. Thus Vāmana caused the three worlds to tremble.
PURPORT
Uru means very great, and krama means step. When Lord Vāmanadeva was offered three steps of land, He expanded His three steps by covering the entire universe. In this way the three worlds trembled, and therefore Śrī Vāmanadeva, the incarnation of Lord Viṣṇu, is referred to as Urukrama.
TEXT 21
viṣṇor nu vīrya-gaṇanāṁ katamo ‘rhatīha
yaḥ pārthivāny api kavir vimame rajāṁsi
caskambha yaḥ sva-raṁhasāskhalatā tripṛṣṭhaṁ
yasmāt trisāmya-sadanād urukampayānam
SYNONYMS
viṣṇoḥ-of Lord Viṣṇu; nu-certainly; vīrya-gaṇanām-a counting of the different potencies; katamaḥ-who; arhati-is able to do; iha-in this world; yaḥ-who; pārthivāni-of the element earth; api-although; kaviḥ-a learned person; vimame-has counted; rajāṁsi-the atoms; caskambha-captured; yaḥ-who; sva-His own; raṁhasā-by potency; askhalatā-without hindrances; tri-pṛṣṭham-the topmost planet (Satyaloka); yasmāt-from some cause; tri-sāmya-where there is equilibrium of the three guṇas; sadanāt-from the place (from the root of the material world); urukampayānam-trembling greatly.
TRANSLATION
” ‘Even if a learned man is able to count all the minute atoms in this material world, he still cannot count the potencies of Lord Viṣṇu. In the form of the Vāmana incarnation, Lord Viṣṇu, without hindrance, captured all the planets, beginning from the root of the material world up to Satyaloka. Indeed, He caused every planetary system to tremble by the force of His steps.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.7.40). In the Ṛg Veda mantra (1.2.154.1), it is said:
oṁ viṣṇor nu vīryāṇi kaṁ prāvocaṁ
yaḥ pārthivāni vimame rajāṁsi
yo ‘skambhayad uttaraṁ sadhasthaṁ
vicakramāṇas tredhorugāyaḥ
TEXT 22
vibhu-rūpe vyāpe, śaktye dhāraṇa-poṣaṇa
mādhurya-śaktye goloka, aiśvarye paravyoma
SYNONYMS
vibhu-rūpe-in His all-pervasive feature; vyāpe-expands; śaktye-by His potency; dhāraṇa-poṣaṇa-maintaining and nourishing; mādhurya-śaktye-by His potency of conjugal love; goloka-the planetary system Goloka Vṛndāvana; aiśvarye-and by opulence; para-vyoma-the spiritual world.
TRANSLATION
“Through His all-pervasive feature, the Supreme Personality of Godhead expanded the entire creation. He is holding and maintaining this creation by His extraordinary potency. By His conjugal potency, He maintains the planetary system known as Goloka Vṛndāvana. Through His six opulences, He maintains many Vaikuṇṭha planets.
PURPORT
In His gigantic form, Lord Kṛṣṇa has covered the creation. He holds all the planetary systems and maintains them by His inconceivable potencies. Similarly, He is maintaining His personal abode, Goloka Vṛndāvana, through His conjugal love, and He is maintaining the spiritual world containing the Vaikuṇṭha planets by His opulences.
TEXT 23
māyā-śaktye brahmāṇḍādi-paripāṭī-sṛjana
‘urukrama’-śabdera ei artha nirūpaṇa
SYNONYMS
māyā-śaktye-by His external potency; brahmāṇḍa-ādi-of material universes and so on; paripāṭī-an orderly arrangement; sṛjana-creating; urukrama-śabdera-of the word urukrama; ei-this; artha-of the meaning; nirūpaṇa-ascertainment.
TRANSLATION
“The word urukrama indicates the Supreme Personality of Godhead, who, by His external potency, has perfectly created innumerable universes.
TEXT 24
“kramaḥ śaktau paripāṭyāṁ kramaś cālana-kampayoḥ”
SYNONYMS
kramaḥ-the word krama; śaktau-in the meaning of potency; paripāṭyām-in the meaning of systematic arrangement; kramaḥ-the word krama; cālana-in moving; kampayoḥ-or in trembling.
TRANSLATION
” ‘These are the different meanings of the word krama. It is used in the sense of potency, systematic arrangement, step, moving or trembling.’
PURPORT
This is a quotation from the Viśva-prakāśa dictionary. The Supreme Personality of Godhead is all-pervasive. Not only does He carry the three worlds by His inconceivable energy, but He maintains them also. He is also maintaining His spiritual planet, Goloka Vṛndāvana, by His conjugal love, and He is maintaining the Vaikuṇṭhalokas by His opulences. He maintains these material universes through the external energy. Material universes are perfectly situated because they are created by the Supreme Personality of Godhead.
TEXT 25
‘kurvanti’-pada ei parasmaipada haya
kṛṣṇa-sukha-nimitta bhajane tātparya kahaya
SYNONYMS
kurvanti-they do (for others); pada-the word; ei-this; parasmaipada-a verb form indicating things done for others; haya-is; kṛṣṇa-sukha-nimitta-to satisfy Kṛṣṇa; bhajane-in devotional service; tātparya-the purport; kahaya-is said.
TRANSLATION
“The word kurvanti, which means ‘they do something for others,’ is a form of the verb ‘things done for others.’ It is used in connection with devotional service, which must be executed for the satisfaction of Kṛṣṇa. That is the purport of the word kurvanti.
PURPORT
In Sanskrit the verb “to do” has two forms, technically called parasmaipada and ātmanepada. When things are done for one’s personal satisfaction, the form is called ātmanepada. In that case, the word “do” in English is kurvante in Sanskrit. When things are done for others, the verb form changes to kurvanti. Thus Śrī Caitanya Mahāprabhu informed Sanātana Gosvāmī that in the ātmārāma verse the verb kurvanti means that things should be done only for the satisfaction of Kṛṣṇa. This is supported by the grammarian Pāṇini. The verb is formed as ātmanepada when the work is to be done for one’s own benefit, and when it is done for others, it is called parasmaipada. Thus the verb is formed according to whether something is done for one’s self-satisfaction or for another’s satisfaction.
TEXT 26
“svaritañitaḥ kartrabhiprāye kriyā-phale”
SYNONYMS
svarita-ñitaḥ-of verbs having an indicatory ñ or a svarita accent; kartṛ-abhiprāye-is meant for the agent; kriyā-phale-when the fruit of the action.
TRANSLATION
” ‘The terminations of the ātmanepada are employed when the fruit of the action accrues to the agent of verbs having an indicatory ñ or a svarita accent.’
PURPORT
This is a quotation from Pāṇini’s sūtras (1.3.72).
TEXT 27
‘hetu’-śabde kahe–bhukti-ādi vāñchāntare
bhukti, siddhi, mukti–mukhya ei tina prakāre
SYNONYMS
hetu-cause; śabde-by the word; kahe-it is said; bhukti-enjoying the result by oneself; ādi-and so on; vāñchā-antare-because of a different ambition; bhukti-enjoying the result of action; siddhi-the perfection of doing something; mukti-liberation; mukhya-chief; ei-these; tina prakāre-in three ways.
TRANSLATION
“The word hetu [cause] means that a thing is done for some motive. There can be three motives. One may act to enjoy the result personally, to achieve some material perfection, or to act in such a way that one may be liberated.
TEXT 28
eka bhukti kahe, bhoga–ananta-prakāra
siddhi–aṣṭādaśa, mukti–pañca-vidhākāra
SYNONYMS
eka-first; bhukti-material enjoyment by doing something; kahe-is known; bhoga-enjoyment; ananta-prakāra-unlimited varieties; siddhi-the yogic perfections; aṣṭādaśa-eighteen in number; mukti-liberation; pañca-vidhā-ākāra-five varieties.
TRANSLATION
“First we take the word bhukti [material enjoyment], which is of unlimited variety. We may also take the word siddhi [perfection], which has eighteen varieties. Similarly, the word mukti has five varieties.
TEXT 29
ei yāṅhā nāhi, tāhā bhakti–‘ahaitukī’
yāhā haite vaśa haya śrī-kṛṣṇa kautukī
SYNONYMS
ei-these; yāṅhā-where; nāhi-not existing; tāhā-that; bhakti-the platform of devotional service; ahaitukī-unmotivated; yāhā haite-by which; vaśa haya-comes under control; śrī-kṛṣṇa-Lord Śrī Kṛṣṇa; kautukī-the most funny.
TRANSLATION
“Causeless devotional service is unmotivated by sense enjoyment, perfection or liberation. When one is freed from all these contaminations, he can bring Lord Kṛṣṇa, who is very funny, under control.
TEXT 30
‘bhakti’-śabdera artha haya daśa-vidhākāra
eka–‘sādhana’, ‘prema-bhakti’–nava prakāra
SYNONYMS
bhakti-bhakti; śabdera-of this word; artha-meanings; haya-are; daśa-vidhā-ākāra-ten varieties; eka-one; sādhana-the execution of regulative devotional service; prema-bhakti-ecstatic love; nava prakāra-nine kinds.
TRANSLATION
“There are ten meanings to the word bhakti, devotional service. One is execution of devotional service according to the regulative principles, and the other, called prema-bhakti [ecstatic love] has nine varieties.
PURPORT
The nine varieties are rati, prema, sneha, māna, praṇaya, rāga, anurāga, bhāva and mahābhāva-attraction, love, affection, adverse feelings, intimacy, attachment, subattachment, ecstatic love and sublime ecstatic love. For the execution of devotional service according to regulative principles, there is only one meaning.
TEXT 31
‘rati’-lakṣaṇā, ‘prema’-lakṣaṇā, ityādi pracāra
bhāva-rūpā, mahābhāva-lakṣaṇa-rūpā āra
SYNONYMS
rati-of attraction; lakṣaṇā-the symptoms; prema-of love; lakṣaṇā-the symptoms; iti-ādi-and so on; pracāra-are known; bhāva-rūpā-in the form of ecstatic love; mahā-bhāva-of higher ecstatic love; lakṣaṇa-rūpā-there are many symptoms; āra-other.
TRANSLATION
“Next are explained the symptoms of love of Godhead, which can be divided into nine varieties, beginning with attraction up to ecstatic love and finally up to the topmost ecstatic love [mahābhāva].
TEXT 32
śānta-bhaktera rati bāḍe ‘prema’-paryanta
dāsya-bhaktera rati haya ‘rāga’-daśā-anta
SYNONYMS
śānta-bhaktera-of devotees on the platform of neutrality; rati-attraction; bāḍe-increases; prema-paryanta-up to love of Godhead; dāsya-bhaktera-of devotees on the platform of servitude; rati-attraction; haya-increases; rāga-daśā-anta-up to the point of spontaneous attachment.
TRANSLATION
“The attraction to Kṛṣṇa of devotees on the platform of neutrality increases up to love of Godhead [prema], and the attraction of devotees on the platform of servitorship increases to spontaneous attachment [rāga].
TEXT 33
sakhā-gaṇera rati haya ‘anurāga’ paryanta
pitṛ-mātṛ-sneha ādi ‘anurāga’-anta
SYNONYMS
sakhā-gaṇera-of the friends; rati-the attraction; haya-becomes; anurāga paryanta-up to subecstatic love; pitṛ-mātṛ-sneha-paternal love; ādi-and so on; anurāga-anta-up to the end of subecstatic love.
TRANSLATION
“Devotees in Vṛndāvana who are friends of the Lord can increase their ecstatic love to the point of anurāga. Paternal affectionate lovers, Kṛṣṇa’s father and mother, can increase their love of Godhead up to the anurāga point also.
TEXT 34
kāntā-gaṇera rati pāya ‘mahābhāva’-sīmā
‘bhakti’-śabdera ei saba arthera mahimā
SYNONYMS
kāntā-gaṇera-of the devotees in conjugal love; rati-the attraction; pāya-attain; mahā-bhāva-sīmā-the limit of mahābhāva; bhakti-devotional service; śabdera-of the word; ei saba-all these; arthera-of the meanings; mahimā-of the glories.
TRANSLATION
“The gopīs of Vṛndāvana who are attached to Kṛṣṇa in conjugal love can increase their ecstatic love up to the point of mahābhāva [the greatest ecstatic love]. These are some of the glorious meanings of the word bhakti, devotional service.
TEXT 35
‘ittham-bhūta-guṇaḥ’-śabdera śunaha vyākhyāna
‘itthaṁ’-śabdera bhinna artha, ‘guṇa’-śabdera āna
SYNONYMS
ittham-bhūta-guṇaḥ-having qualities like this; śabdera-of the word; śunaha-please hear; vyākhyāna-the explanation; ittham-ittham; śabdera-of the word; bhinna artha-different meanings; guṇa-guṇa; śabdera-of the word; āna-other.
TRANSLATION
“Please hear the meaning of the word ittham-bhūta-guṇa, which is found in the ātmārāma verse. Ittham-bhūta has different meanings, and guṇa has other meanings.
TEXT 36
‘ittham-bhūta’-śabdera artha–pūrṇānandamaya
yāṅra āge brahmānanda tṛṇa-prāya haya
SYNONYMS
ittham-bhūta-śabdera artha-the meaning or import of the word ittham-bhūta; pūrṇa-ānanda-maya-full of transcendental bliss; yāṅra āge-in front of which; brahma-ānanda-the transcendental bliss derived from impersonalism; tṛṇa-prāya-just like straw; haya-is.
TRANSLATION
“The word ittham-bhūta is transcendentally exalted because it means ‘full of transcendental bliss.’ Before this transcendental bliss, the bliss derived from merging into the existence of the Absolute [brahmānanda] becomes like a piece of straw in comparison.
TEXT 37
tvat-sākṣāt-karaṇāhlāda-
viśuddhābdhi-sthitasya me
sukhāni goṣpadāyante
brāhmāṇy api jagad-guro
SYNONYMS
tvat-Your; sākṣāt-meeting; karaṇa-such action; āhlāda-pleasure; vi-śuddha-spiritually purified; abdhi-ocean; sthitasya-being situated; me-by me; sukhāni-happiness; goṣpadāyante-a small hole created by the hoof of a calf; brāhmāṇi-the pleasure derived from impersonal Brahman understanding; api-also; jagat-guro-O master of the universe.
TRANSLATION
” ‘My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.’
PURPORT
This is a verse from the Hari-bhakti-sudhodaya (14.36).
TEXT 38
sarvākarṣaka, sarvāhlādaka, mahā-rasāyana
āpanāra bale kare sarva-vismāraṇa
SYNONYMS
sarva-ākarṣaka-all-attractive; sarva-āhlādaka-all-pleasing; mahā-rasa-ayana-the complete abode of transcendental mellow; āpanāra bale-by His own strength; kare-causes; sarva-vismāraṇa-forgetfulness of all other bliss.
TRANSLATION
“Lord Kṛṣṇa is so exalted that He is more attractive than anything else and more pleasing than anything else. He is the most sublime abode of bliss. By His own strength, He causes one to forget all other ecstasies.
TEXT 39
bhukti-mukti-siddhi-sukha chāḍaya yāra gandhe
alaukika śakti-guṇe kṛṣṇa-kṛpāya bāndhe
SYNONYMS
bhukti-material happiness; mukti-liberation from material suffering; siddhi-the perfection of mystic yoga; sukha-the happiness derived from these things; chāḍaya-one gives up; yāra-of which; gandhe-simply by the slight fragrance; alaukika-uncommon, transcendental; śakti-guṇe-by the power and quality; kṛṣṇa-kṛpāya-by the mercy of Lord Kṛṣṇa; bāndhe-one becomes bound.
TRANSLATION
“Pure devotional service is so sublime that one can very easily forget the happiness derived from material happiness, material liberation and mystic or yogic perfection. Thus the devotee is bound by Kṛṣṇa’s mercy and His uncommon power and qualifications.
TEXT 40
śāstra-yukti nāhi ihāṅ siddhānta-vicāra
ei svabhāva-guṇe, yāte mādhuryera sāra
SYNONYMS
śāstra-yukti-logic on the basis of revealed scripture; nāhi-there is not; ihāṅ-here; siddhānta-vicāra-consideration of logical conclusions; ei-this; svabhāva-guṇe-a natural quality; yāte-in which; mādhuryera sāra-the essence of all transcendental bliss.
TRANSLATION
“When one is attracted to Kṛṣṇa on the transcendental platform, there is no longer any logical argument on the basis of revealed scripture, nor are there considerations of such conclusions. This is His transcendental quality that is the essence of all transcendental sweetness.
TEXT 41
‘guṇa’ śabdera artha–kṛṣṇera guṇa ananta
sac-cid-rūpa-guṇa sarva pūrṇānanda
SYNONYMS
guṇa śabdera artha-the meaning of the word guṇa; kṛṣṇera guṇa ananta-Kṛṣṇa has unlimited qualities; sat-cit-rūpa-guṇa-such qualities are spiritual and eternal; sarva pūrṇa-ānanda-full of all transcendental bliss.
TRANSLATION
“The word guṇa means ‘quality.’ The qualities of Kṛṣṇa are transcendentally situated and are unlimited in quantity. All of the spiritual qualities are full of transcendental bliss.
TEXT 42
aiśvarya-mādhurya-kāruṇye svarūpa-pūrṇatā
bhakta-vātsalya, ātma-paryanta vadānyatā
SYNONYMS
aiśvarya-opulence; mādhurya-transcendental sweetness; kāruṇye-mercy; svarūpa-pūrṇatā-fullness of spiritual value; bhakta-vātsalya-affection for the devotee; ātma-paryanta-up to the point of His personal self; vadānyatā-magnanimity.
TRANSLATION
“Kṛṣṇa’s transcendental qualities such as opulence, sweetness and mercy are perfect and full. As far as Kṛṣṇa’s affectionate leaning toward His devotees is concerned, He is so magnanimous that He can give Himself to His devotees.
TEXT 43
alaukika rūpa, rasa, saurabhādi guṇa
kāro mana kona guṇe kare ākarṣaṇa
SYNONYMS
alaukika rūpa-uncommon beauty; rasa-mellows; saurabha-ādi guṇa-qualities like transcendental fragrance; kāro mana-the mind of a devotee; kona guṇe-by some particular quality; kare-does; ākarṣaṇa-attracting.
TRANSLATION
“Kṛṣṇa has unlimited qualities. The devotees are attracted by His uncommon beauty, mellows and fragrance. Thus they are differently situated in the different transcendental mellows. Therefore Kṛṣṇa is called all-attractive.
TEXT 44
sanakādira mana harila saurabhādi guṇe
SYNONYMS
sanaka-ādira mana-the minds of saintly sages like Sanaka and Sanātana; harila-attracted; saurabha-ādi-such as the transcendental aroma of His lotus feet; guṇe-by the quality.
TRANSLATION
“The minds of the four boy sages [Sanaka, Sanātana, Sanandana and Sanat-kumāra] were attracted to the lotus feet of Kṛṣṇa by the aroma of the tulasī that had been offered to the Lord.
TEXT 45
tasyāravinda-nayanasya padāravinda-
kiñjalka-miśra-tulasī-makaranda-vāyuḥ
antargataḥ svavivareṇa cakāra teṣāṁ
saṅkṣobham akṣara-juṣām api citta-tanvoḥ
SYNONYMS
tasya-of Him; aravinda-nayanasya-of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus; pada-aravinda-of the lotus feet; kiñjalka-with saffron; miśra-mixed; tulasī-of tulasī leaves; makaranda-with the aroma; vāyuḥ-the air; antargataḥ-entered; sva-vivareṇa-through the nostrils; cakāra-created; teṣām-of them; saṅkṣobham-strong agitation; akṣara-juṣām-of the impersonally self-realized (Kumāras); api-also; citta-tanvoḥ-of the mind and body.
TRANSLATION
” ‘When the breeze carrying the aroma of tulasī leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the Kumāras], they experienced a change in both body and mind, even though they were attached to impersonal Brahman understanding.’
PURPORT
This is a verse from Śrīmad-Bhāgavatam (3.15.43). For an explanation, see Madhya-līlā (17.142).
TEXT 46
śukadevera mana harila līlā-śravaṇe
SYNONYMS
śukadevera-of Śukadeva Gosvāmī; mana-the mind; harila-carried away; līlā-śravaṇe-by remembering the pastimes of the Lord.
TRANSLATION
“Śukadeva’s mind was carried away by remembering the pastimes of the Lord.
TEXT 47
pariniṣṭhito ‘pi nairguṇye
uttamaḥśloka-līlayā
gṛhīta-cetā rājarṣe
ākhyānaṁ yad adhītavān
SYNONYMS
pariniṣṭhitaḥ-situated; api-although; nairguṇye-in the transcendental position, freed from the material modes of nature; uttamaḥ-śloka-līlayā-by the pastimes of the Supreme Personality of Godhead, Uttamaḥśloka; gṛhīta-ceta-the mind became fully taken over; rājarṣe-O great King; ākhyānam-the narration; yat-which; adhītavān-studied.
TRANSLATION
” ‘Śukadeva Gosvāmī addressed Parīkṣit Mahārāja, “My dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord Kṛṣṇa. Therefore I studied Śrīmad-Bhāgavatam from my father.’ “
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.1.9).
TEXT 48
svasukha-nibhṛta-cetās tad-vyudastānya-bhāvo
‘py ajita-rucira-līlākṛṣṭa-sāras tadīyam
vyatanuta kṛpayā yas tattva-dīpaṁ purāṇaṁ
tam akhila-vṛjina-ghnaṁ vyāsa-sūnuṁ nato ‘smi
SYNONYMS
sva-sukha-nirbhṛta-cetāḥ-whose mind was always fully absorbed in the happiness of self-realization; tat-by that; vyudasta-anya-bhāvaḥ-being freed from all other attractions; api-although; ajita-rucira-līlā-by the most attractive pastimes of Ajita, the Supreme Personality of Godhead; ākṛṣṭa-attracted; sāraḥ-whose heart; tadīyam-in relation to the Lord; vyatanuta-described and spread; kṛpayā-out of mercy; yaḥ-he who; tattva-dīpam-which is the light of the Absolute Truth; purāṇam-the supplementary Vedic literature Śrīmad-Bhāgavatam; tam-to him; akhila-vṛjina-ghnam-who can destroy all kinds of material misery; vyāsa-sūnum-Śukadeva Gosvāmī, the son of Vyāsadeva; nataḥ asmi-I offer my respectful obeisances.
TRANSLATION
” ‘I offer my respectful obeisances unto Śrīla Śukadeva Gosvāmī, the son of Vyāsadeva. He is the destroyer of all sinful reactions and is full in self-realization and bliss. Because of this, he has no other desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people, he described the transcendental historical literature called Śrīmad-Bhāgavatam. This is compared to the light of the Absolute Truth.’
PURPORT
This verse is from Śrīmad-Bhāgavatam (12.12.68).
TEXT 49
śrī-aṅga-rūpe hare gopikāra mana
SYNONYMS
śrī-aṅga-of His transcendental body; rūpe-by the beauty; hare-attracts; gopikāra mana-the minds of the gopīs.
TRANSLATION
“Lord Śrī Kṛṣṇa attracts the minds of all the gopīs with His beautiful transcendental bodily features.
TEXT 50
vīkṣyālakāvṛta-mukhaṁ tava kuṇḍala-śrī-
gaṇḍa-sthalādhara-sudhaṁ hasitāvalokam
dattābhayaṁ ca bhuja-daṇḍa-yugaṁ vilokya
vakṣaḥ śriyaika-ramaṇaṁ ca bhavāma dāsyaḥ
SYNONYMS
vīkṣya-seeing; alaka-āvṛta-mukham-face decorated with curling tresses of hair; tava-Your; kuṇḍala-śrī-beauty of earrings; gaṇḍa-sthala-falling on Your cheeks; adhara-sudham-and the nectar from Your lips; hasita-avalokam-Your smiling glance; datta-abhayam-which assure fearlessness; ca-and; bhuja-daṇḍa-yugam-the two arms; vilokya-by seeing; vakṣaḥ-chest; śriyā-by the beauty; eka-ramaṇam-chiefly producing conjugal attraction; ca-and; bhavāma-we have become; dāsyaḥ-Your maidservants.
TRANSLATION
” ‘Dear Kṛṣṇa, we have simply surrendered ourselves as Your maidservants, for we have seen Your beautiful face decorated with tresses of hair, Your earrings falling upon Your cheeks and the nectar of Your lips. We have also seen the beauty of Your smile and have been embraced by Your arms, which give us courage. Because we have seen Your chest, which is beautiful and broad, we have surrendered ourselves.’
PURPORT
This verse from Śrīmad-Bhāgavatam (10.29.39) was spoken by the gopīs when they arrived near Kṛṣṇa for the rāsa dance on a full moonlit night. The attracted gopīs were awestruck, and they began to speak about how they came to Kṛṣṇa to enjoy the rāsa dance.
TEXT 51
rūpa-guṇa-śravaṇe rukmiṇy-ādira ākarṣaṇa
SYNONYMS
rūpa-beauty; guṇa-qualities; śravaṇe-by hearing; rukmiṇī-ādira-of the queens, headed by Rukmiṇī; ākarṣaṇa-attracting.
TRANSLATION
“The queens in Dvārakā, who are headed by Rukmiṇī, are also attracted to Kṛṣṇa simply by hearing about His transcendental beauty and qualities.
TEXT 52
śrutvā guṇān bhuvana-sundara śṛṇvatāṁ te
nirviśya karṇa-vivarair harato ‘ṅga-tāpam
rūpaṁ dṛśāṁ dṛśimatām akhilārtha-lābhaṁ
tvayy acyutāviśati cittam apatrapaṁ me
SYNONYMS
śrutvā-hearing; guṇān-the transcendental qualities; bhuvana-sundara-O most beautiful in the whole creation; śṛṇvatām-of those hearing; te-Your; nirviśya-entering; karṇa-vivaraiḥ-by the holes of the ears; harataḥ aṅga-tāpam-decreasing all the miserable conditions of the body; rūpam-the beauty; dṛśām-of the eyes; dṛśimatām-of those who can see; akhila-artha-lābham-the achievement of all kinds of gains; tvayi-unto You; acyuta-O infallible one; āviśati-enters; cittam-the consciousness; apatrapam-without shame; me-my.
TRANSLATION
” ‘O most beautiful Kṛṣṇa, I have heard about Your transcendental qualities from others, and therefore all my bodily miseries are relieved. If one sees Your transcendental beauty, his eyes have attained everything profitable in life. O infallible one, I have become shameless after hearing of Your qualities, and I have become attracted to You.’
PURPORT
This verse (Śrīmad-Bhāgavatam 10.52.37) was written by Rukmiṇīdevī in a letter to Kṛṣṇa inviting Him to kidnap her. Śukadeva Gosvāmī described this to Mahārāja Parīkṣit when the King asked him how Rukmiṇī had been kidnapped. Rukmiṇī had heard about Kṛṣṇa’s qualities from different people, and after she heard about them, she decided to accept Kṛṣṇa as her husband. Everything had been arranged for her marriage to Śiśupāla; therefore she wrote a letter to Kṛṣṇa, which she sent through a brāhmaṇa, and invited Him to kidnap her.
TEXT 53
vaṁśī-gīte hare kṛṣṇa lakṣmy-ādira mana
SYNONYMS
vaṁśī-gīte-by the vibration of His flute; hare-attracts; kṛṣṇa-Lord Kṛṣṇa; laksmī-ādira-of the goddess of fortune and others; mana-the mind.
TRANSLATION
“Lord Kṛṣṇa even attracts the mind of the goddess of fortune simply by vibrating His transcendental flute.
TEXT 54
kasyānubhāvo ‘sya na deva vidmahe
tavāṅghri-reṇu-sparaśādhikāraḥ
yad-vāñchayā śrīr lalanācarat tapo
vihāya kāmān suciraṁ dhṛta-vratā
SYNONYMS
kasya-of what; anubhāvaḥ-a result; asya-of the serpent (Kāliya); na-not; deva-O Lord; vidmahe-we know; tava-aṅghri-of Your lotus feet; reṇu-of the dust; sparaśa-for touching; adhikāraḥ-qualification; yat-which; vāñchayā-by desiring; śrīḥ-the goddess of fortune; lalanā-the topmost woman; acarat-performed; tapaḥ-austerity; vihāya-giving up; kāmān-all desires; suciram-for a long time; dhṛta-a law upheld; vratā-as a vow.
TRANSLATION
” ‘O Lord, we do not know how the serpent Kāliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. Indeed, we do not know how this serpent Kāliya got such an opportunity.’
PURPORT
This verse from Śrīmad-Bhāgavatam (10.16.36) was spoken by the wives of the Kāliya demon.
TEXT 55
yogya-bhāve jagate yata yuvatīra gaṇa
SYNONYMS
yogya-bhāve-by proper behavior; jagate-within the three worlds; yata-all; yuvatīra gaṇa-the groups of young girls.
TRANSLATION
“Kṛṣṇa attracts not only the minds of the gopīs and the goddesses of fortune but the minds of all the young girls in the three worlds as well.
TEXT 56
kā stry aṅga te kala-padāmṛta-veṇu-gīta-
sammohitārya-caritān na calet trilokyām
trailokya-saubhagam idaṁ ca nirīkṣya rūpaṁ
yad go-dvija-druma-mṛgāḥ pulakāny abibhran
SYNONYMS
kā strī-who is that woman; aṅga-O Kṛṣṇa; te-of You; kala-pada-by the rhythms; amṛta-veṇu-gīta-and sweet songs of Your flute; sammohitā-being captivated; ārya-caritāt-from the path of chastity according to Vedic civilization; na-not; calet-would wander; tri-lokyām-within the three worlds; trailokya-saubhagam-which is the fortune of the three worlds; idam-this; ca-and; nirīkṣya-by observing; rūpam-the beauty; yat-which; go-the cows; dvija-the birds; druma-the trees; mṛgāḥ-forest animals like the deer; pulakāni-transcendental jubilation; abibhran-manifested.
TRANSLATION
” ‘My dear Lord Kṛṣṇa, where is that woman within the three worlds who cannot be captivated by the rhythms of the sweet songs coming from Your wonderful flute? Who cannot fall down from the path of chastity in this way? Your beauty is the most sublime within the three worlds. Upon seeing Your beauty, even cows, birds, animals and trees in the forest are stunned in jubilation.’
PURPORT
This verse is from Śrīmad-Bhāgavatam (10.29.40).
TEXT 57
guru-tulya strī-gaṇera vātsalye ākarṣaṇa
dāsya-sakhyādi-bhāve puruṣādi gaṇa
SYNONYMS
guru-tulya-on the level of a superior guardian; strī-gaṇera-of the ladies of Vṛndāvana; vātsalye-in parental affection; ākarṣaṇa-attracting; dāsya-sakhya-ādi-servants, friends, and others; bhāve-in the mode of; puruṣa-ādi gaṇa-all the males of Vṛndāvana.
TRANSLATION
“The women of Vṛndāvana, who are on the level of superior guardians, are attracted maternally. The men of Vṛndāvana are attracted as servants, friends and fathers to Lord Kṛṣṇa.
TEXT 58
pakṣī, mṛga, vṛkṣa, latā, cetanācetana
preme matta kari’ ākarṣaye kṛṣṇa-guṇa
SYNONYMS
pakṣī-birds; mṛga-animals; vṛkṣa-trees; latā-creepers; cetana-acetana-living entities and even the stones and wood; preme-in ecstatic love; matta-captivated; kari’-making; ākarṣaye-attract; kṛṣṇa-guṇa-the qualities of Kṛṣṇa.
TRANSLATION
“The qualities of Kṛṣṇa captivate and attract everything, living and dead. Even birds, animals and trees are attracted to Kṛṣṇa’s qualities.
TEXT 59
‘hariḥ’-śabde nānārtha, dui mukhyatama
sarva amaṅgala hare, prema diyā hare mana
SYNONYMS
hariḥ-hari; śabde-by this word; nānā-artha-different imports; dui-two; mukhya-tama-chief; sarva-all; amaṅgala-inauspiciousness; hare-takes away; prema diyā-by ecstatic love; hare-attracts; mana-the mind.
TRANSLATION
“Although the word hari has many different meanings, two of them are foremost. One meaning is that the Lord takes away all inauspicious things from His devotee, and the second meaning is that He attracts the mind by ecstatic love for God.
TEXT 60
yaiche taiche yohi kohi karaye smaraṇa
cāri-vidha tāpa tāra kare saṁharaṇa
SYNONYMS
yaiche taiche-somehow or other; yohi kohi-anywhere and everywhere; karaye smaraṇa-remembers; cāri-vidha-the four kinds; tāpa-miserable conditions of life; tāra-of the devotee; kare saṁharaṇa-He takes away.
TRANSLATION
“When the devotee somehow or other always remembers the Supreme Personality of Godhead anywhere and everywhere, Lord Hari takes away life’s four miserable conditions.
PURPORT
The four miserable conditions are due to the four kinds of sinful activities, known as (1) pātaka, (2) urupātaka, (3) mahā-pātaka and (4) atipātaka-preliminary sin, very great sin, greater sin and topmost sin. However, Kṛṣṇa assures the devotee, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: “I will protect you from all sinful reactions. Do not fear.” The word sarva-pāpebhyaḥ indicates four kinds of sinful activity. As soon as the devotee surrenders unto Kṛṣṇa’s lotus feet, he is certainly relieved from all sinful activities and their results. The four basic sinful activities are summarized as illicit sex, intoxication, gambling and meat-eating.
TEXT 61
yathāgniḥ susamṛddhārciḥ
karoty edhāṁsi bhasmasāt
tathā mad-viṣayā bhaktir
uddhavaināṁsi kṛtsnaśaḥ
SYNONYMS
yathā-as; agniḥ-a fire; su-samṛddha-arciḥ-having a full flame; karoti-makes; edhāṁsi-fuel; bhasmasāt-into ashes; tathā-similarly; mat-viṣayā bhaktiḥ-devotional service in relation to Me; uddhava-O Uddhava; enāṁsi-all kinds of sinful activity; kṛtsnaśaḥ-totally.
TRANSLATION
” ‘As all fuel is burned to ashes by a full-fledged fire, all sinful activities are totally erased when one engages in devotional service to Me.’
PURPORT
This verse is from Śrīmad-Bhāgavatam (11.14.19).
TEXT 62
tabe kare bhakti-bādhaka karma, avidyā nāśa
śravaṇādyera phala ‘premā’ karaye prakāśa
SYNONYMS
tabe-thereafter; kare-does; bhakti-bādhaka-impediments on the path of devotional service; karma-activities; avidyā-ignorance; nāśa-vanquishing; śravaṇa-ādyera-of hearing, chanting and so forth; phala-the result; premā-love of Godhead; karaye prakāśa-causes a manifestation of.
TRANSLATION
“In this way, when all sinful activities are vanquished by the grace of the Supreme Personality of Godhead, one gradually vanquishes all kinds of impediments on the path of devotional service, as well as the ignorance resulting from these impediments. After this, one totally manifests his original love of Godhead through devotional service in nine different ways-hearing, chanting and so forth.
TEXT 63
nija-guṇe tabe hare dehendriya-mana
aiche kṛpālu kṛṣṇa, aiche tāṅra guṇa
SYNONYMS
nija-guṇe-by transcendental qualities; tabe-then; hare-attracts; deha-indriya-mana-the body, senses and mind; aiche-in that way; kṛpālu kṛṣṇa-merciful Kṛṣṇa; aiche-in that way; tāṅra-His; guṇa-transcendental qualities.
TRANSLATION
“When the devotee is freed from all sinful material activities, Kṛṣṇa attracts his body, mind and senses to His service. Thus Kṛṣṇa is very merciful, and His transcendental qualities are very attractive.
TEXT 64
cāri puruṣārtha chāḍāya, guṇe hare sabāra mana
‘hari’-śabdera ei mukhya kahiluṅ lakṣaṇa
SYNONYMS
cāri puruṣa-artha-the four kinds of so-called goals of life; chāḍāya-causes to give up; guṇe-by the transcendental qualities; hare-attracts; sabāra mana-everyone’s mind; hari-hari; śabdera-of the word; ei-this; mukhya-chief; kahiluṅ-I have explained; lakṣaṇa-the symptoms.
TRANSLATION
“When one’s mind, senses and body are attracted to the transcendental qualities of Hari, one gives up the four principles of material success. Thus I have explained the chief meanings of the word hari.
PURPORT
The four principles of material success are (1) religious performance, (2) economic development, (3) sense gratification and (4) liberation, or merging in the impersonal effulgence of Brahman. These things do not interest the devotee.
TEXT 65
‘ca’ ‘api’, dui śabda tāte ‘avyaya’ haya
yei artha lāgāiye, sei artha haya
SYNONYMS
ca-ca; api-api; dui-two; śabda-words; tāte-in that way; avyaya-indeclinable words; haya-are; yei-whatever; artha-meaning; lāgāiye-they want to use; sei-that; artha-meaning; haya-can be used.
TRANSLATION
“When the conjunction ca [and] and the adverb api [although] are added to this verse, the verse can assume whatever meaning one wants to give it.
TEXT 66
tathāpi ca-kārera kahe mukhya artha sāta
SYNONYMS
tathāpi-still; ca-kārera-of the word ca; kahe-it is said; mukhya-chief; artha-meanings; sāta-seven.
TRANSLATION
“The word ca can be explained in seven ways.
TEXT 67
cānvācaye samāhāre
‘nyo ‘nyārthe ca samuccaye
yatnāntare tathā pāda-
pūraṇe ‘py avadhāraṇe
SYNONYMS
ca-this word ca; anvācaye-in connecting one with another; samāhāre-in the sense of aggregation; anyo ‘nya-arthe-to help one another in the imports; ca-the word ca; samuccaye-in aggregate understanding; yatna-antare-in another effort; tathā-as well as; pāda-pūraṇe-in completing the verse; api-also; avadhāraṇe-in the sense of certainty.
TRANSLATION
” ‘The word ca [and] is used to connect a word or sentence with a previous word or sentence, to give the sense of aggregation, to assist the meaning, to give a collective understanding, to suggest another effort or exertion, or to fulfill the meter of a verse. It is also used in the sense of certainty.’
PURPORT
This is a quotation from the Viśva-prakāśa dictionary.
TEXT 68
api-śabde mukhya artha sāta vikhyāta
SYNONYMS
api-śabde-by the word api; mukhya-chief; artha-meanings; sāta-seven; vikhyāta-celebrated.
TRANSLATION
“There are seven chief meanings of the word api. They are as follows.
TEXT 69
api sambhāvanā-praśna-
śaṅkā-garhā-samuccaye
tathā yukta-padārtheṣu
kāma-cāra-kriyāsu ca
SYNONYMS
api-the word api; sambhāvanā-possibility; praśna-question; śaṅkā-doubt; garhā-censure or abuse; samuccaye-aggregation; tathā-as well as; yukta-pada-artheṣu-the appropriate application of things; kāma-cāra-kriyāsu-of extravagance; ca-and.
TRANSLATION
” ‘The word api is used in the sense of possibility, question, doubt, censure, aggregation, appropriate application of things, and extravagance.’
PURPORT
This is another quotation from the Viśva-prakāśa.
TEXT 70
ei ta’ ekādaśa padera artha-nirṇaya
ebe ślokārtha kari, yathā ye lāgaya
SYNONYMS
ei ta’-this; ekādaśa-eleven; padera-of the words; artha-nirṇaya-demonstration of import; ebe-now; śloka-artha-the total meaning of the verse; kari-let Me do; yathā-as much as; ye-which; lāgaya-applicable.
TRANSLATION
“I have now described the different meanings of the eleven separate words. Now let Me give the complete meaning of the śloka, as it is applied in different places.
TEXT 71
‘brahma’ śabdera artha–tattva sarva-bṛhattama
svarūpa aiśvarya kari’ nāhi yāṅra sama
SYNONYMS
brahma-brahma; śabdera artha-the meaning of the word; tattva-the truth; sarva-bṛhat-tama-summum bonum among the relative truths; sva-rūpa-the original identity; aiśvarya-opulence; kari’-accepting; nāhi-not; yāṅra-whose; sama-equal.
TRANSLATION
“The word brahma indicates the summum bonum, the Absolute Truth, which is greater than all other truths. It is the original identity, and there can be no truth equal to that Absolute Truth.
TEXT 72
bṛhattvād bṛṁhaṇatvāc ca
tad brahma paramaṁ viduḥ
tasmai namas te sarvātman
yogi-cintyāvikāravat
SYNONYMS
bṛhattvāt-because of being all-pervasive; bṛṁhaṇatvāt-because of increasing unlimitedly; ca-and; tat-that; brahma-Absolute Truth; paramam-the ultimate; viduḥ-they know; tasmai-unto Him; namaḥ-obeisances; te-unto You; sarva-ātman-the Supreme Soul; yogi-cintya-appreciable by great yogīs; avikāra-vat-without change.
TRANSLATION
” ‘I offer my respectful obeisances to the Absolute Truth, the summum bonum. He is the all-pervasive, all-increasing subject matter for the great yogīs. He is changeless, and He is the soul of all.’
PURPORT
This is a quotation from the Viṣṇu Purāṇa (1.12.57).
TEXT 73
sei brahma-śabde kahe svayaṁ-bhagavān
advitīya-jñāna, yāṅhā vinā nāhi āna
SYNONYMS
sei-that; brahma-brahma; śabde-by the word; kahe-it is said; svayam-bhagavān-the Supreme Personality of Godhead; advitīya-jñāna-the supreme one, without duality; yāṅhā-which; vinā-without; nāhi āna-there is nothing else.
TRANSLATION
“The proper meaning of the word brahma is the Supreme Personality of Godhead, who is one without a second and without whom nothing exists.
TEXT 74
vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
SYNONYMS
vadanti-they say; tat-that; tattva-vidaḥ-learned souls; tattvam-the Absolute Truth; yat-which; jñānam-knowledge; advayam-nondual; brahma-Brahman; iti-thus; paramātmā-Paramātmā; iti-thus; bhagavān-Bhagavān; iti-thus; śabdyate-is known.
TRANSLATION
” ‘Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.2.11). For an explanation, see Ādi-līlā (2.11).
TEXT 75
sei advaya-tattva kṛṣṇa–svayaṁ-bhagavān
tina-kāle satya tiṅho–śāstra-pramāṇa
SYNONYMS
sei-that; advaya-tattva-Absolute Truth without a second; kṛṣṇa-Lord Kṛṣṇa; svayam-bhagavān-the Supreme Personality of Godhead; tina-kāle-in three phases of time (past, present and future); satya-truth; tiṅho-He; śāstra-pramāṇa-the verdict of all Vedic literature.
TRANSLATION
“That Absolute Truth without a second is Lord Kṛṣṇa, the Supreme Personality of Godhead. He is the supreme truth in the past, present and future. That is the evidence of all revealed scriptures.
TEXT 76
aham evāsam evāgre
nānyad yat sad-asat-param
paścād ahaṁ yad etac ca
yo ‘vaśiṣyeta so ‘smy aham
SYNONYMS
aham-I, the Personality of Godhead; eva-certainly; āsam-existed; eva-only; agre-before the creation; na-never; anyat-anything else; yat-which; sat-the effect; asat-the cause; param-the supreme; paścāt-after; aham-I, the Personality of Godhead; yat-which; etat-this creation; ca-also; yaḥ-who; avaśiṣyeta-remains; saḥ-that; asmi-am; aham-I, the Personality of Godhead.
TRANSLATION
” ‘Prior to the cosmic creation, only I exist, and no phenomena exist, either gross, subtle or primordial. After creation, only I exist in everything, and after annihilation only I remain eternally.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.9.33). For an explanation see Ādi-līlā (1.53).
TEXT 77
‘ātma’-śabde kahe kṛṣṇa bṛhattva-svarūpa
sarva-vyāpaka, sarva-sākṣī, parama-svarūpa
SYNONYMS
ātma-ātmā; śabde-by the word; kahe-it is said; kṛṣṇa-the Supreme Lord Kṛṣṇa; bṛhattva-the greatest of all; sva-rūpa-identity; sarva-vyāpaka-all pervasive; sarva-sākṣī-the witness of all; parama-svarūpa-the supreme form.
TRANSLATION
“The word ātmā [self] indicates the highest truth, Kṛṣṇa. He is the all-pervasive witness of all, and He is the supreme form.
TEXT 78
ātatatvāc ca mātṛtvād
ātmā hi paramo hariḥ
SYNONYMS
ātatatvāt-due to being all-pervading; ca-and; mātṛtvāt-due to being the progenitor; ātmā-the soul; hi-certainly; paramaḥ-supreme; hariḥ-the Supreme Personality of Godhead.
TRANSLATION
” ‘Hari, the Personality of Godhead, is the all-pervasive original source of everything; He is therefore the Supersoul of everything.’
PURPORT
This is a quotation from the Bhāvārtha-dīpikā, Śrīdhara Svāmī’s commentary on Śrīmad-Bhāgavatam.
TEXT 79
sei kṛṣṇa-prāpti-hetu trividha ‘sādhana’
jñāna, yoga, bhakti,–tinera pṛthak lakṣaṇa
SYNONYMS
sei-those; kṛṣṇa-prāpti-of achieving the lotus feet of Kṛṣṇa; hetu-causes; tri-vidha sādhana-the three kinds of execution; jñāna-knowledge; yoga-mystic yoga practice; bhakti-and devotional service; tinera-of these three; pṛthak lakṣaṇa-the symptoms are different.
TRANSLATION
“There are three ways to attain the lotus feet of the Absolute Truth, Kṛṣṇa. There is the process of philosophical speculation, the practice of mystic yoga and the execution of devotional service. Each of these has its different characteristics.
TEXT 80
tina sādhane bhagavān tina svarūpe bhāse
brahma, paramātmā, bhagavattā,–trividha prakāśe
SYNONYMS
tina sādhane-by these three different processes; bhagavān-the Supreme Personality of Godhead; tina-three; sva-rūpe-in identities; bhāse-appears; brahma-the impersonal feature; paramātmā-the localized feature; bhagavattā-and the Supreme Personality of Godhead; trividha prakāśe-three manifestations.
TRANSLATION
“The Absolute Truth is the same, but according to the process by which one understands Him, He appears in three forms-as Brahman, Paramātmā, and Bhagavān, the Supreme Personality of Godhead.
TEXT 81
vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
SYNONYMS
vadanti-they say; tat-that; tattva-vidaḥ-learned souls; tattvam-the Absolute Truth; yat-which; jñānam-knowledge; advayam-nondual; brahma-Brahman; iti-thus; paramātmā-Paramātmā; iti-thus; bhagavān-Bhagavān; iti-thus; śabdyate-is known.
TRANSLATION
” ‘Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead.’
TEXT 82
‘brahma-ātmā’-śabde yadi kṛṣṇere kahaya
‘rūḍhi-vṛttye’ nirviśeṣa antaryāmī kaya
SYNONYMS
brahma-ātmā-brahma and ātmā; śabde-by these words; yadi-if; kṛṣṇere kahaya-Kṛṣṇa is indicated; rūḍhi-vṛttye-by the direct meaning; nirviśeṣa-impersonal; antaryāmī-the Supersoul; kaya-is said.
TRANSLATION
“Although the words brahma and ātmā indicate Kṛṣṇa, their direct meaning refers only to the impersonal Brahman and the Supersoul.
TEXT 83
jñāna-mārge–nirviśeṣa-brahma prakāśe
yoga-mārge–antaryāmi-svarūpete bhāse
SYNONYMS
jñāna-mārge-the process of philosophical speculation; nirviśeṣa-brahma-the impersonal Brahman effulgence; prakāśe-becomes manifest; yoga-mārge-by practicing mystic yoga; antaryāmi-svarūpete-in the localized aspect, Supersoul; bhāse-appears.
TRANSLATION
“If one follows the path of philosophical speculation, the Absolute Truth manifests Himself as impersonal Brahman, and if one follows the path of mystic yoga, He manifests Himself as the Supersoul.
TEXT 84
rāga-bhakti-vidhi-bhakti haya dui-rūpa
‘svayaṁ-bhagavattve’, bhagavattve–prakāśa dvi-rūpa
SYNONYMS
rāga-bhakti-spontaneous devotional service; vidhi-bhakti-regulative devotional service; haya-are; dui-rūpa-the two kinds of devotional service; svayam-bhagavattve-in the Supreme Personality of Godhead; bhagavattve-and in His personal expansion; prakāśa dvi-rūpa-the two kinds of manifestation.
TRANSLATION
“There are two kinds of devotional activity-spontaneous and regulative. By spontaneous devotional service, one attains the original Personality of Godhead, Kṛṣṇa, and by the regulative process one attains the expansion of the Supreme Personality of Godhead.
TEXT 85
rāga-bhaktye vraje svayaṁ-bhagavāne pāya
SYNONYMS
rāga-bhaktye-by the discharge of spontaneous devotional service; vraje-in Vṛndāvana; svayam-Himself; bhagavāne-the Supreme Personality of Godhead; pāya-one gets.
TRANSLATION
“By executing spontaneous devotional service in Vṛndāvana, one attains the original Supreme Personality of Godhead, Kṛṣṇa.
TEXT 86
nāyaṁ sukhāpo bhagavān
dehināṁ gopikā-sutaḥ
jñānināṁ cātma-bhūtānāṁ
yathā bhaktimatām iha
SYNONYMS
na-not; ayam-this Lord Śrī Kṛṣṇa; sukha-āpaḥ-easily available; bhagavān-the Supreme Personality of Godhead; dehinām-for materialistic persons who have accepted the body as the self; gopikā-sutaḥ-the son of mother Yaśodā; jñāninām-for persons addicted to mental speculation; ca-and; ātma-bhūtānām-for persons performing severe austerities and penances; yathā-as; bhakti-matām-for persons engaged in spontaneous devotional service; iha-in this world.
TRANSLATION
” ‘The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those 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.’
PURPORT
This verse from Śrīmad-Bhāgavatam (10.9.21) is spoken by Śrīla Śukadeva Gosvāmī. It concerns the statement about Kṛṣṇa’s being subjugated by the gopīs and thus glorifying them.
TEXT 87
vidhi-bhaktye pārṣada-dehe vaikuṇṭhete yāya
SYNONYMS
vidhi-bhaktye-by executing regulative devotional service; pārṣada-dehe-in the form of an associate of the Lord; vaikuṇṭhete yāya-one achieves the Vaikuṇṭha planets.
TRANSLATION
“By executing regulative devotional service, one becomes an associate of Nārāyaṇa and attains the Vaikuṇṭhalokas, the spiritual planets in the spiritual sky.
TEXT 88
yac ca vrajanty animiṣām ṛṣabhānuvṛttyā
dūre-yamā hy upari naḥ spṛhaṇīya-śīlāḥ
bhartur mithaḥ suyaśasaḥ kathanānurāga-
vaiklavya-bāṣpa-kalayā pulakīkṛtāṅgāḥ
SYNONYMS
yat-which; ca-also; vrajanti-go; animiṣām-of the demigods; ṛṣabha-anuvṛttyā-by practicing the best means of spiritual life; dūre-keeping at a distance; yamāḥ-the regulative principles; hi-certainly; upari-above; naḥ-our; spṛhaṇīya-śīlāḥ-decorated with desirable qualities; bhartuḥ-of the master; mithaḥ-mutually; su-yaśasaḥ-who has all transcendental qualities; kathana-anurāga-attracted to discussions; vaiklavya-transformation; bāṣpa-kalayā-with tears in the eyes; pulakīkṛta-jubilation; aṅgāḥ-bodily limbs.
TRANSLATION
” ‘Those who discuss the activities of Lord Kṛṣṇa are on the highest platform of devotional life, and they evince the symptoms of tears in the eyes and bodily jubilation. Such persons discharge devotional service to Kṛṣṇa without practicing the rules and regulations of the mystic yoga system. They possess all spiritual qualities, and they are elevated to the Vaikuṇṭha planets, which exist above us.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (3.15.25). In this verse Lord Brahmā is speaking to all the demigods, who feared the two asuras in Diti’s womb. Lord Brahmā described the Kumāras’ visit to Vaikuṇṭha, and this was again explained by Maitreya, the friend of Vyāsadeva, when he gave instructions to Vidura.
TEXT 89
sei upāsaka haya trividha prakāra
akāma, mokṣa-kāma, sarva-kāma āra
SYNONYMS
sei upāsaka-those devotees; haya-are; tri-vidha prakāra-three varieties; akāma-without material desires; mokṣa-kāma-desiring to become liberated; sarva-kāma-filled with all material desires; āra-and.
TRANSLATION
“The devotees are divided into three categories-akāma [desireless], mokṣa-kāma [desiring liberation], and sarva-kāma [desiring material perfection].
TEXT 90
akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param
SYNONYMS
akāmaḥ-without material desires; sarva-kāmaḥ-full of all material desires; vā-or; mokṣa-kāmaḥ-desiring liberation; udāra-dhīḥ-sincere and advanced in devotional service; tīvreṇa-firm; bhakti-yogena-by the practice of bhakti-yoga; yajeta-should worship; puruṣam param-the Supreme Personality of Godhead.
TRANSLATION
” ‘One who is actually intelligent, although he may be a devotee free from material desires, a karmī desiring all kinds of material facilities, or a jñānī desiring liberation, should seriously engage in bhakti-yoga for the satisfaction of the Supreme Personality of Godhead.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.3.10).
TEXT 91
buddhimān-arthe–yadi ‘vicāra-jña’ haya
nija-kāma lāgiha tabe kṛṣṇere bhajaya
SYNONYMS
buddhimān-arthe-by the meaning of intelligent; yadi-if; vicāra-jña-expert in scrutinizing things; haya-is; nija-kāma lāgiha-even for sense gratification; tabe-then; kṛṣṇere bhajana-worships Lord Kṛṣṇa.
TRANSLATION
“The meaning of the word udāra-dhīḥ is buddhimān-intelligent or considerate. Because of this, even for one’s own sense gratification one engages in the devotional service of Lord Kṛṣṇa.
TEXT 92
bhakti vinu kona sādhana dite nāre phala
saba phala deya bhakti svatantra prabala
SYNONYMS
bhakti vinu-without devotional service; kona-some; sādhana-practice for perfection; dite-to give; nāre-not able; phala-any result; saba phala-all the results of different processes; deya-give; bhakti-devotional service; svatantra-independent; prabala-and powerful.
TRANSLATION
“The other processes cannot yield results unless they are associated with devotional service. Devotional service, however, is so strong and independent that it can give one all the desired results.
TEXT 93
ajā-gala-stana-nyāya anya sādhana
ataeva hari bhaje buddhimān jana
SYNONYMS
ajā-gala-stana-nyāya-like the nipples on the neck of a goat; anya-other; sādhana-execution of spiritual life; ataeva-therefore; hari-the Supreme Personality of Godhead; bhaje-one worships; buddhimān jana-the intelligent person.
TRANSLATION
“With the exception of devotional service, all the methods of self-realization are like nipples on the neck of a goat. An intelligent person adopts only devotional service, giving up all other processes of self-realization.
PURPORT
Without devotional service, other methods for self-realization and spiritual life are useless. Other methods cannot produce good results at any time, and therefore they are compared to the nipples on the neck of a goat. These nipples cannot produce milk, although it may appear that they can. An unintelligent person cannot understand that only devotional service can elevate one to the transcendental position.
TEXT 94
catur-vidhā bhajante māṁ
janāḥ sukṛtino ‘rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
SYNONYMS
catuḥ-vidhāḥ-four kinds; bhajante-worship; mām-Me; janāḥ-persons; sukṛtinaḥ-who have obeyed the principles of human life or the regulative principles of varṇa and āśrama; arjuna-O Arjuna; ārtaḥ-the distressed; jijñāsuḥ-the inquisitive; artha-arthī-one in need of money; jñānī-one pursuing knowledge; ca-also; bharata-ṛṣabha-O best of the Bharata dynasty.
TRANSLATION
” ‘O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me-the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.’
PURPORT
This is a quotation from Bhagavad-gītā (7.16). The word sukṛtinaḥ is very important in this verse. Su means “auspicious,” and kṛtī means “meritorious” or “regulated.” Unless one follows the regulative principles of religious life, human life is no different from animal life. Religious life means following the principles of varṇa and āśrama. In the Viṣṇu Purāṇa it is said:
varṇāśramācāra-vatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam
According to religious life, society is divided into four social divisions-brāhmaṇa, kṣatriya, vaiśya and śūdra-and four spiritual divisions-brahmacarya, gṛhastha, vānaprastha and sannyāsa. One needs to be trained to become a brāhmaṇa, kṣatriya, vaiśya or śūdra, just as one is trained to become an engineer, doctor or lawyer. Those who are properly trained can be considered human beings; if one is not trained socially and spiritually-that is, if one is uneducated and unregulated-his life is on the animal platform. Among animals there is no question of spiritual advancement. Spiritual life can be attained by proper training-either by following the principles of varṇa and āśrama or by being directly trained in the bhakti school by the methods of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanamarcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam. Without being trained, one cannot be sukṛtī, auspicious. In this verse Kṛṣṇa says that people approach Him when in distress, in need of money or when actually inquisitive to understand the Supreme Being or the original source of everything. Some people approach Him in the pursuit of knowledge of the Absolute Truth, and others approach Him when they are distressed, like the devotee Gajendra. Others are inquisitive, like the great sages headed by Sanaka, and others need money, like Dhruva Mahārāja. Śukadeva Gosvāmī approached the Lord when he pursued knowledge. All these great personalities thus took to the devotional service of the Supreme Personality of Godhead, Kṛṣṇa.
TEXT 95
ārta, arthārthī,–dui sakāma-bhitare gaṇi
jijñāsu, jñānī,–dui mokṣa-kāma māni
SYNONYMS
ārta-distressed; artha-arthī-desirous of money; dui-two persons; sakāma-bhitare-in the division of material activities; gaṇi-we consider; jijñāsu-inquisitive; jñānī-pursuing knowledge; dui-two; mokṣa-kāma-transcendentalists pursuing spiritual knowledge for liberation; māni-I consider.
TRANSLATION
“Materialistic devotees take to devotional service and worship Kṛṣṇa when they are distressed or in need of money. Those who are actually inquisitive to understand the supreme source of everything and those who are in search of knowledge are called transcendentalists, for they desire liberation from all material contamination.
TEXT 96
ei cāri sukṛti haya mahā-bhāgyavān
tat-tat-kāmādi chāḍi’ haya śuddha-bhaktimān
SYNONYMS
ei cāri-these four persons; sukṛti-pious men; haya-are; mahā-bhāgyavān-highly fortunate; tat-tat-those respective; kāma-ādi-aspirations; chāḍi’-giving up; haya-become; śuddha-bhaktimān-pure devotees.
TRANSLATION
“Because they have a pious background, all four types of people are to be considered greatly fortunate. Such people gradually give up material desires and become pure devotees.
TEXT 97
sādhu-saṅga-kṛpā kimvā kṛṣṇera kṛpāya
kāmādi ‘duḥsaṅga’ chāḍi’ śuddha-bhakti pāya
SYNONYMS
sādhu-saṅga-kṛpā-by the mercy of association with devotees; kimvā-or; kṛṣṇera kṛpāya-by the mercy of Kṛṣṇa; kāma-ādi-material desires and so on; duḥsaṅga-unwanted association; chāḍi’-giving up; śuddha-bhakti pāya-one obtains the platform of pure devotional life.
TRANSLATION
“One is elevated to the platform of devotional life by the mercy of a Vaiṣṇava, the bona fide spiritual master, and by the special mercy of Kṛṣṇa. On that platform, one gives up all material desires and the association of unwanted people. Thus one is elevated to the platform of pure devotional service.
TEXT 98
sat-saṅgān mukta-duḥsaṅgo
hātuṁ notsahate budhaḥ
kīrtyamānaṁ yaśo yasya
sakṛd ākarṇya rocanam
SYNONYMS
sat-saṅgāt-by the association of pure devotees; mukta-freed; duḥsaṅgaḥ-the association of materialistic persons; hātum-to give up; na-not; utsahate-is able; budhaḥ-one who is actually learned; kīrtyamānam-being glorified; yaśaḥ-the glories; yasya-of whom (the Supreme Personality of Godhead); sakṛt-once; ākarṇya-hearing; rocanam-very pleasing.
TRANSLATION
” ‘The intelligent, who have understood the Supreme Lord in the association of pure devotees and have become free from bad materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once.’
PURPORT
This is a verse from Śrīmad-Bhāgavatam (1.10.11). All the members of the Kuru dynasty offered respects when Kṛṣṇa was leaving Hastināpura after the Battle of Kurukṣetra. Kṛṣṇa was going to His own kingdom, and all the members of the Kuru dynasty were overwhelmed by His departure. This verse was spoken in that connection by Śukadeva Gosvāmī. A pure devotee becomes attached to Kṛṣṇa by hearing the Lord’s glories. The Lord’s glories and the Lord Himself are identical. One has to be qualified to understand this Absolute Truth; therefore one should be given a chance to associate with a pure devotee. Our Kṛṣṇa consciousness movement is meant for this purpose. We want to create pure devotees so that other people will benefit by their association. In this way the number of pure devotees increases. Professional preachers cannot create pure devotees. There are many professional preachers of Śrīmad-Bhāgavatam who read this work to earn their livelihood. However, they cannot convert materialistic people to devotional service. Only a pure devotee can convert others to pure devotional service. It is therefore important for all the preachers in our Kṛṣṇa consciousness movement to first become pure devotees and follow the regulative principles, refraining from illicit sex, meat-eating, gambling and intoxication. They should regularly chant the Hare Kṛṣṇa mahā-mantra on their beads, follow the devotional process, rise early in the morning, attend maṅgala-ārati and recite Śrīmad-Bhāgavatam and Bhagavad-gītā regularly. In this way, one can become purified and free from all material contamination.
sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
(Nārada-pañcarātra)
To make a show of devotional service will not help one. One must be a pure devotee following the devotional process; then one can convert others to devotional service. Śrī Caitanya Mahāprabhu practiced devotional service and preached (āpani ācari’ bhakti karila pracāra). If a preacher behaves properly in devotional service, he will be able to convert others. Otherwise, his preaching will have no effect.
TEXT 99
‘duḥsaṅga’ kahiye–‘kaitava’, ‘ātma-vañcanā’
kṛṣṇa, kṛṣṇa-bhakti vinu anya kāmanā
SYNONYMS
duḥsaṅga-bad, unwanted association; kahiye-I say; kaitava-cheating; ātma-vañcanā-cheating oneself; kṛṣṇa-Lord Kṛṣṇa; kṛṣṇa-bhakti-devotional service to Kṛṣṇa; vinu-without; anya-other; kāmanā-desires.
TRANSLATION
“Cheating oneself and cheating others is called kaitava. Associating with cheaters is called duḥsaṅga, bad association. Those who desire things other than Kṛṣṇa’s service are also called duḥsaṅga, bad association.
TEXT 100
dharmaḥ projjhita-kaitavo ‘tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahāmuni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ‘tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
SYNONYMS
dharmaḥ-religiosity; projjhita-completely rejected; kaitavaḥ-in which fruitive intention; atra-herein; paramaḥ-the highest; nirmatsarāṇām-of the fully pure in heart; satām-devotees; vedyam-to be understood; vāstavam-factual; atra-herein; vastu-substance; śiva-dam-giving well-being; tāpa-traya-of threefold miseries; unmūlanam-causing uprooting; śrīmat-beautiful; bhāgavate-in the Bhāgavata Purāṇa; mahā-muni-by the great sage (Vyāsadeva); kṛte-compiled; kim-what; vā-indeed; paraiḥ-with others; īśvaraḥ-the Supreme Lord; sadyaḥ-at once; hṛdi-within the heart; avarudhyate-becomes confined; atra-herein; kṛtibhiḥ-by pious men; śuśrūṣubhiḥ-desiring to hear; tat-kṣaṇāt-without delay.
TRANSLATION
” ‘The great scripture Śrīmad-Bhāgavatam, compiled by Mahāmuni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad-Bhāgavatam.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.1.2). For an explanation see also Ādi-līlā (1.91).
TEXT 101
‘pra’-śabde–mokṣa-vāñchā kaitava-pradhāna
ei śloke śrīdhara-svāmī kariyāchena vyākhyāna
SYNONYMS
pra-śabde-by the affix pra; mokṣa-vāñchā-the desire for being liberated; kaitava-pradhāna-first-class cheating; ei śloke-in this verse; śrīdhara-svāmī-the great commentator Śrīdhara Svāmī; kariyāchena-has made; vyākhyāna-explanation.
TRANSLATION
“The prefix pra in the word projjhita specifically refers to those desiring liberation or oneness with the Supreme. Such a desire should be understood to result from a cheating propensity. The great commentator Śrīdhara Svāmī has explained this verse in that way.
TEXT 102
sakāma-bhakte ‘ajña’ jāni’ dayālu bhagavān
sva-caraṇa diyā kare icchāra pidhāna
SYNONYMS
sakāma-bhakte-to devotees who still have material desires to fulfill; ajña-foolish; jāni’-knowing; dayālu-merciful; bhagavān-Śrī Kṛṣṇa; sva-caraṇa-His own lotus feet; diyā-giving; kare-does; icchāra pidhāna-the covering of other desires.
TRANSLATION
“When the merciful Lord Kṛṣṇa understands a devotee’s foolish desire for material prosperity, He gratefully gives him the shelter of His lotus feet. In this way, the Lord covers his undesirable ambitions.
TEXT 103
satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārthado yat punar arthitā yataḥ
svayaṁ vidhatte bhajatām anicchatām
icchā-pidhānaṁ nija-pāda-pallavam
SYNONYMS
satyam-it is true; diśati-He awards; arthitam-that which is desired; arthitaḥ-being requested; nṛṇām-by human beings; na-not; eva-certainly; artha-daḥ-giving desired things; yat-which; punaḥ-again; arthitā-request; yataḥ-from which; svayam-Himself; vidhatte-He gives; bhajatām-of those engaged in devotional service; anicchatām-even though not desiring; icchā-pidhānam-covering all other desires; nija-pāda-pallavam-the shelter of His own lotus feet.
TRANSLATION
” ‘Whenever Kṛṣṇa is requested to fulfill one’s desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause someone to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lord’s service, Kṛṣṇa forcibly gives one shelter at His lotus feet, where one will forget all other desires.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (5.19.27).
TEXT 104
sādhu-saṅga, kṛṣṇa-kṛpā, bhaktira svabhāva
e tine saba chāḍāya, kare kṛṣṇe ‘bhāva’
SYNONYMS
sādhu-saṅga-the association of devotees; kṛṣṇa-kṛpā-the mercy of Lord Kṛṣṇa; bhaktira-of devotional service; sva-bhāva-nature; e tine-these three; saba chāḍāya-cause one to give up everything else; kare-do; kṛṣṇe-unto Lord Kṛṣṇa; bhāva-the loving affairs.
TRANSLATION
“Association with a devotee, the mercy of Kṛṣṇa, and the nature of devotional service help one to give up all undesirable association and gradually attain elevation to the platform of love of Godhead.
PURPORT
This verse refers to the association of pure devotees, the mercy of Kṛṣṇa and the rendering of devotional service. All these help one give up the association of nondevotees and the material opulence awarded by the external energy, māyā. A pure devotee is never attracted by material opulence, for he understands that wasting time to acquire material opulence is a misuse of the gift of human life. In Śrīmad-Bhāgavatam it is said: śrama eva hi kevalam. In the eyes of a devotee, politicians, social workers, philanthropists, philosophers and humanitarians are simply wasting their time, for human society is not freed from the cycle of birth and death by their activity and propaganda. These so-called philanthropists, politicians and philosophers have no knowledge because they do not know that there is life after death. Understanding that there is life after death is the beginning of spiritual knowledge. A person can understand himself and what he is simply by understanding the first lessons of Bhagavad-gītā.
dehino ‘smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Bg. 2.13)
Not knowing the real science of life one engages in the temporary activities of this life and thus becomes further entangled in the cycle of birth and death. Thus one always desires material opulence, which can be attained by karma, jñāna and yoga. However, when one is actually elevated to the devotional platform, he gives up all these desires. This is called anyābhilāṣitā-śūnya. Then one becomes a pure devotee.
TEXT 105
āge yata yata artha vyākhyāna kariba
kṛṣṇa-guṇāsvādera ei hetu jāniba
SYNONYMS
āge-ahead; yata yata-as many as; artha-meanings; vyākhyāna kariba-I shall explain; kṛṣṇa-guṇa-āsvādera-of tasting the transcendental qualities of Kṛṣṇa; ei-this; hetu-reason; jāniba-we shall understand.
TRANSLATION
“In this way I shall progressively explain all the words in the verse. It should be understood that all these words are meant to enable one to taste the transcendental quality of Kṛṣṇa.
TEXT 106
śloka-vyākhyā lāgi’ ei kariluṅ ābhāsa
ebe kari ślokera mūlārtha prakāśa
SYNONYMS
śloka-vyākhyā-of the explanation of the verse; lāgi’-for the matter; ei-this; kariluṅ-I did; ābhāsa-indication; ebe-now; kari-let Me do; ślokera-of the verse; mūla-artha-the real meaning; prakāśa-the manifestation.
TRANSLATION
“I have given all these explanations just to indicate the purpose of the verse. Allow Me to explain the real purpose of the verse.
TEXT 107
jñāna-mārge upāsaka–duita’ prakāra
kevala brahmopāsaka, mokṣākāṅkṣī āra
SYNONYMS
jñāna-mārge-on the path of philosophical speculation; upāsaka-worshipers; duita’ prakāra-two varieties; kevala-only; brahma-upāsaka-the worshiper of impersonal Brahman; mokṣa-ākāṅkṣī-desiring liberation; āra-and.
TRANSLATION
“There are two kinds of worshipers on the path of philosophical speculation-one is brahma-upāsaka, a worshiper of the impersonal Brahman, and the other is called mokṣākāṅkṣī, one who desires liberation.
TEXT 108
kevala brahmopāsaka tina bheda haya
sādhaka, brahmamaya, āra prāpta-brahma-laya
SYNONYMS
kevala brahma-upāsaka-the worshiper of only the impersonal Brahman; tina bheda haya-there are three different groups; sādhaka-the beginner; brahma-maya-absorbed in thought of Brahman; āra-and; prāpta-brahma-laya-actually merged into the Brahman effulgence.
TRANSLATION
“There are three types of people who worship the impersonal Brahman. The first is the beginner, the second is one whose thoughts are absorbed in Brahman, and the third is one who is actually merged in the impersonal Brahman.
TEXT 109
bhakti vinā kevala jñāne ‘mukti’ nāhi haya
bhakti sādhana kare yei ‘prāpta-brahma-laya’
SYNONYMS
bhakti-devotional service; vinā-without; kevala-only; jñāne-by philosophical speculation; mukti-liberation; nāhi haya-there is not; bhakti-devotional service; sādhana-practice; kare-does; yei-anyone who; prāpta-brahma-laya-as good as merging into the impersonal Brahman.
TRANSLATION
“One cannot attain liberation simply through philosophical speculation devoid of devotional service. However, if one renders devotional service, he is automatically on the Brahman platform.
TEXT 110
bhaktira svabhāva,–brahma haite kare ākarṣaṇa
divya deha diyā karāya kṛṣṇera bhajana
SYNONYMS
bhaktira-of devotional service; sva-bhāva-nature; brahma-impersonal Brahman realization; haite-from; kare-does; ākarṣaṇa-attracting; divya-transcendental; deha-body; diyā-offering; karāya-causes to perform; kṛṣṇera bhajana-the service of Lord Kṛṣṇa.
TRANSLATION
“Characteristically, one in devotional service is attracted away from the impersonal Brahman platform. Be is offered a transcendental body to engage in Lord Kṛṣṇa’s service.
TEXT 111
bhakta-deha pāile haya guṇera smaraṇa
guṇākṛṣṭa hañā kare nirmala bhajana
SYNONYMS
bhakta-deha-the body of a devotee; pāile-when one gets; haya-there is; guṇera smaraṇa-remembrance of the transcendental qualities; guṇa-ākṛṣṭa hañā-being attracted by the transcendental qualities; kare-performs; nirmala bhajana-pure devotional service.
TRANSLATION
“When one gets a devotee’s spiritual body, he can remember the transcendental qualities of Kṛṣṇa. Simply by being attracted to Kṛṣṇa’s transcendental qualities, one becomes a pure devotee engaged in His service.
PURPORT
Śrīla Bhaktivinoda Ṭhākura has given the following summary of verses 107-111. Transcendentalists on the path of philosophical speculation can be divided into two categories-the pure worshiper of impersonal Brahman and he who wishes to merge into the existence of impersonal Brahman. When one is fully absorbed in the thought that one is not different from the Supreme Absolute Truth, one is said to be a worshiper of the impersonal Brahman. The impersonal worshipers of Brahman can again be divided into three categories-(1) sādhaka, those who are nearing perfect execution of the process of Brahman realization; (2) those who are fully absorbed in meditation on Brahman; and (3) those who are on the brahma-bhūta platform and have no relationship with material existence. Even though the worshiper of impersonal Brahman can be highly advanced, he cannot attain liberation without discharging devotional service. Anyone who has realized himself as spirit soul can engage in devotional service. This is the verdict of Bhagavad-gītā:
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
“One who is thus transcendentally situated at once realizes the Supreme Brahman and is fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.” (Bg. 18.54)
To attain the platform of pure devotional service, one has to become spiritually pure and attain the brahma-bhūta platform, which is beyond material anxiety and material discrimination. When one approaches pure devotional service after realizing Brahman, one becomes attracted by pure devotional service. At such a time, by rendering devotional service, one gets a spiritual body with purified senses.
sarvopādhi-vinirmuktaṁ
tatparatvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
When one’s senses are pure, one can render loving devotional service to Kṛṣṇa. A pure devotee can only remember Kṛṣṇa’s transcendental qualities. Remembering them, he fully engages in the loving service of the Lord.
TEXT 112
“muktā api līlayā vigrahaṁ
kṛtvā bhagavantaṁ bhajante”
SYNONYMS
muktāḥ-liberated; api-although; līlayā-by pastimes; vigraham-the form of the Lord; kṛtvā-having installed; bhagavantam-the Supreme Personality of Godhead; bhajante-worship.
TRANSLATION
” ‘Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Kṛṣṇa. He thus installs a Deity and renders the Lord service.’
PURPORT
Highly elevated Māyāvādī sannyāsīs sometimes worship the Rādhā-Kṛṣṇa Deity and discuss the pastimes of the Lord, but their purpose is not elevation to Goloka Vṛndāvana. They want to merge into the Lord’s effulgence. This statement is quoted from Śaṅkarācārya’s commentary on the Upaniṣad known as Nṛsiṁha-tāpanī.
TEXT 113
janma haite śuka-sanakādi ‘brahmamaya’
kṛṣṇa-guṇākṛṣṭa hañā kṛṣṇere bhajaya
SYNONYMS
janma haite-from birth; śuka-Śukadeva Gosvāmī; sanaka-ādi-the four Kumāras; brahma-maya-absorbed in the thought of impersonal Brahman; kṛṣṇa-guṇa-ākṛṣṭa-attracted by the transcendental pastimes of the Lord; hañā-becoming; kṛṣṇere bhajaya-worshiped Lord Kṛṣṇa.
TRANSLATION
“Although Śukadeva Gosvāmī and the four Kumāras were always absorbed in the thought of impersonal Brahman and were thus Brahmavādīs, they were nonetheless attracted by the transcendental pastimes and qualities of Kṛṣṇa. Therefore they later became devotees of Kṛṣṇa.
TEXT 114
sanakādyera kṛṣṇa-kṛpāya saurabhe hare mana
guṇākṛṣṭa hañā kare nirmala bhajana
SYNONYMS
sanaka-ādyera-of the four Kumāras, headed by Sanaka; kṛṣṇa-kṛpāya-by the mercy of the Lord; saurabhe-the fragrance; hare-took away; mana-the minds; guṇa-ākṛṣṭa hañā-thus being attracted by the qualities of Kṛṣṇa; kare-perform; nirmala bhajana-pure devotional service.
TRANSLATION
“The minds of the four Kumāras were attracted by the aroma of the flowers offered to Kṛṣṇa’s lotus feet. Being thus attracted by the transcendental qualities of Kṛṣṇa, they engaged in pure devotional service.
TEXT 115
tasyāravinda-nayanasya padāravinda-
kiñjalka-miśra-tulasī-makaranda-vāyuḥ
antargataḥ svavivareṇa cakāra teṣāṁ
saṅkṣobham akṣara-juṣām api citta-tanvoḥ
SYNONYMS
tasya-of Him; aravinda-nayanasya-of the lotus-eyed Lord; pada-aravinda-of the lotus feet; kiñjalka-with the toes; miśra-mixed; tulasī-the tulasī leaves; makaranda-fragrance; vāyuḥ-breeze; antargataḥ-entered within; sva-vivareṇa-through their nostrils; cakāra-made; teṣām-of the Kumāras; saṅkṣobham-agitation for change; akṣara-juṣām-attached to impersonal Brahman realization; api-even though; citta-tanvoḥ-in both mind and body.
TRANSLATION
” ‘When the breeze carrying the aroma of tulasī leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the Kumāras], they experienced a change in both body and mind, even though they were attached to impersonal Brahman understanding.’
PURPORT
This is a verse from Śrīmad-Bhāgavatam (3.15.43).
TEXT 116
vyāsa-kṛpāya śukadevera līlādi-smaraṇa
kṛṣṇa-guṇākṛṣṭa hañā karena bhajana
SYNONYMS
vyāsa-kṛpāya-by the mercy of Śrīla Vyāsadeva; śukadevera-of Śukadeva Gosvāmī; līlā-ādi-smaraṇa-remembrance of the transcendental pastimes of Kṛṣṇa; kṛṣṇa guṇa-ākṛṣṭa-attracted by the transcendental qualities of Kṛṣṇa; hañā-becoming; karena-performed; bhajana-loving service.
TRANSLATION
“By the mercy of Śrīla Vyāsadeva, Śukadeva Gosvāmī was attracted by the pastimes of Lord Kṛṣṇa. Being thus attracted by Kṛṣṇa’s transcendental qualities, he also became a devotee and engaged in His service.
TEXT 117
harer guṇākṣipta-matir
bhagavān bādarāyaṇiḥ
adhyagān mahad-ākhyānaṁ
nityaṁ viṣṇu-jana-priyaḥ
SYNONYMS
hareḥ-of Lord Kṛṣṇa; guṇa-ākṣipta-matiḥ-whose mind was agitated by the qualities; bhagavān-the most powerful transcendentalist; bādarāyaṇiḥ-Śukadeva, son of Vyāsadeva; adhyagāt-studied; mahat-ākhyānam-the great epic description; nityam-eternally; viṣṇu-jana-priyaḥ-who is very dear to the Vaiṣṇavas, devotees of Lord Viṣṇu.
TRANSLATION
” ‘Being very much attracted by the transcendental pastimes of the Lord, the mind of Śrīla Śukadeva Gosvāmī was agitated by Kṛṣṇa consciousness. He therefore began to study Śrīmad-Bhāgavatam by the grace of his father.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.7.11).
TEXT 118
nava-yogīśvara janma haite ‘sādhaka’ jñānī
vidhi-śiva-nārada-mukhe kṛṣṇa-guṇa śuni’
SYNONYMS
nava-nine; yogi-īśvara-great saintly yogīs; janma haite-from the very birth; sādhaka-practicers; jñānī-well versed in transcendental knowledge; vidhi-Lord Brahmā; śiva-Lord Śiva; nārada-the great sage Nārada; mukhe-in their mouths; kṛṣṇa-guṇa śuni’-hearing the transcendental qualities of Kṛṣṇa.
TRANSLATION
“From their very births, the nine great mystic yogīs [Yogendras] were impersonal philosophers of the Absolute Truth. However, because they heard about Lord Kṛṣṇa’s qualities from Lord Brahmā, Lord Śiva and the great sage Nārada, they also became Kṛṣṇa’s devotees.
TEXT 119
guṇākṛṣṭa hañā kare kṛṣṇera bhajana
ekādaśa-skandhe tāṅra bhakti-vivaraṇa
SYNONYMS
guṇa-ākṛṣṭa hañā-being attracted by the transcendental qualities; kare-engaged in; kṛṣṇera bhajana-the devotional service of the Lord; ekādaśa-skandhe-in the Eleventh Canto of Śrīmad-Bhāgavatam; tāṅra-of them; bhakti-vivaraṇa-description of the devotional service.
TRANSLATION
“In the Eleventh Canto of Śrīmad-Bhāgavatam there is a full description of the devotional service of the nine Yogendras, who rendered devotional service because they were attracted by the Lord’s transcendental qualities.
TEXT 120
akleśāṁ kamala-bhuvaḥ praviśya goṣṭhīṁ
kurvantaḥ śruti-śirasāṁ śrutiṁ śrutajñāḥ
uttuṅgaṁ yadu-pura-saṅgamāya raṅgaṁ
yogīndrāḥ pulaka-bhṛto navāpy avāpuḥ
SYNONYMS
akleśām-without material trouble; kamala-bhuvaḥ-of Lord Brahmā, who took his birth from the lotus flower; praviśya-entering; goṣṭhīm-the association; kurvantaḥ-continuously performing; śruti-śirasām-of the topmost Vedic knowledge; śrutim-hearing; śruta-jñāḥ-who are expert in Vedic knowledge; uttuṅgam-very high; yadu-pura-saṅgamāya-for going back home, back to Godhead, to Dvārakā; raṅgam-to Raṅga-kṣetra; yogīndrāḥ-great saintly persons; pulaka-bhṛtaḥ-being spiritually pleased; nava-nine; api-although; avāpuḥ-achieved.
TRANSLATION
” ‘The nine Yogendras entered Lord Brahmā’s association and heard from him the real meaning of the topmost Vedic literatures-the Upaniṣads. Although they were already conversant in Vedic knowledge, they became very jubilant in Kṛṣṇa consciousness just by listening to Brahmā. Thus they wanted to enter Dvārakā, the abode of Lord Kṛṣṇa. In this way they finally achieved the place known as Raṅga-kṣetra.’
PURPORT
This is a quotation from the Mahā Upaniṣad.
TEXT 121
mokṣākāṅkṣī jñānī haya tina-prakāra
mumukṣu, jīvan-mukta, prāpta-svarūpa āra
SYNONYMS
mokṣa-ākāṅkṣī-those who desire to merge into the impersonal Brahman; jñānī-advanced in knowledge; haya-are; tina-prakāra-three varieties; mumukṣu-desiring to be liberated; jīvat-mukta-already liberated, even in this life; prāpta-svarūpa-self-realized; āra-and.
TRANSLATION
“Those who wish to merge into the impersonal Brahman are also divided into three categories-those desiring to be liberated, those already liberated and those who have realized Brahman.
TEXT 122
‘mumukṣu’ jagate aneka saṁsārī jana
‘mukti’ lāgi’ bhaktye kare kṛṣṇera bhajana
SYNONYMS
mumukṣu-desiring to be liberated; jagate-in this world; aneka-many; saṁsārī jana-engaged in material activities; mukti lāgi’-for the sake of liberation; bhaktye-in devotional service; kare-perform; kṛṣṇera bhajana-the worship of Kṛṣṇa.
TRANSLATION
“There are many people within this material world who desire liberation, and for this purpose they render devotional service to Lord Kṛṣṇa.
TEXT 123
mumukṣavo ghora-rūpān
hitvā bhūta-patīn atha
nārāyaṇa-kalāḥ śāntā
bhajanti hy anasūyavaḥ
SYNONYMS
mumukṣavaḥ-those who are perfectly learned, who desire the highest perfection, and who, unlike demons and nondevotees, are never envious of anyone; ghora-rūpān-demigods with fearful bodily features; hitvā-giving up; bhūta-patīn-the forefathers (prajāpatis); atha-therefore; nārāyaṇa-kalāḥ-the plenary expansions of Lord Nārāyaṇa; śāntāḥ-very peaceful; bhajanti-they worship; hi-certainly; anasūyavaḥ-nonenvious.
TRANSLATION
” ‘Those who want to be relieved from the material clutches give up the worship of the various demigods, who have fearful bodily features. Such peaceful devotees, who are not envious of the demigods, worship the different forms of the Supreme Personality of Godhead, Nārāyaṇa.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (1.2.26). Those who actually want the highest perfection worship Lord Viṣṇu in His different incarnations. Those who are attracted to the materialistic way of life and who are always agitated and full of anxiety worship demigods who appear fierce, demigods like goddess Kālī and Kāla-bhairava (Rudra). The devotees of Kṛṣṇa, however, do not envy the demigods or their worshipers but peacefully render devotional service to the incarnations of Nārāyaṇa instead.
TEXT 124
sei sabera sādhu-saṅge guṇa sphurāya
kṛṣṇa-bhajana karāya, ‘mumukṣā’ chāḍāya
SYNONYMS
sei sabera-of all those worshipers of different demigods; sādhu-saṅge-the contact of real devotees; guṇa sphurāya-awakens the appreciation of transcendental qualities; kṛṣṇa-bhajana karāya-engages in the devotional service of Lord Kṛṣṇa; mumukṣā chāḍāya-and causes to give up the desire to be liberated or merge into the impersonal feature of the Lord.
TRANSLATION
“If those who are attached to demigod worship fortunately associate with the devotees, their dormant devotional service and appreciation of the Lord’s qualities gradually awaken. In this way they also engage in Kṛṣṇa’s devotional service and give up the desire for liberation and the desire to merge into the existence of impersonal Brahman.
PURPORT
The four Kumāras (Catuḥ-sana), Śukadeva Gosvāmī and the nine Yogendras were absorbed in Brahman realization, and how they became devotees is described herein. There are three kinds of impersonalists-the mumukṣu (those desiring liberation), the jīvan-muktas (those liberated in this life) and the prāpta-svarūpas (those merged in Brahman realization). All three types of jñānīs are called mokṣākāṅkṣīs, those desiring liberation. By associating with devotees, such people give up the mumukṣu principle and render devotional service. The real cause for this change is the association of devotees. This Kṛṣṇa consciousness movement is meant to attract all types of men, even those who desire things other than the Lord’s devotional service. Through the association of devotees, they gradually begin to render devotional service.
TEXT 125
aho mahātman bahu-doṣa-duṣṭo
‘py ekena bhāty eṣa bhavo guṇena
sat-saṅgamākhyena sukhāvahena
kṛtādya no yena kṛśā mumukṣā
SYNONYMS
aho mahātman-O great devotee; bahu-doṣa-duṣṭaḥ-infected with varieties of material disease or attachment; api-although; ekena-with one; bhāti-shines; eṣaḥ-this; bhavaḥ-birth in this material world; guṇena-with a good quality; sat-saṅgama-ākhyena-known as association with devotees; sukhā-āvahena-which brings about happiness; kṛtā-made; adya-now; naḥ-our; yena-by which; kṛśā-insignificant; mumukṣā-the desire for liberation.
TRANSLATION
” ‘O great learned devotee, although there are many faults in this material world, there is one good opportunity-the association with devotees. Such association brings about great happiness. Due to this good quality, our strong desire to achieve liberation by merging into the Brahman effulgence has become weakened.’
PURPORT
This is a quotation from the Hari-bhakti-sudhodaya.
TEXT 126
nāradera saṅge śaunakādi muni-gaṇa
mumukṣā chāḍiyā kailā kṛṣṇera bhajana
SYNONYMS
nāradera saṅge-by the association of the great saintly person Nārada; śaunaka-ādi muni-gaṇa-the great sages headed by Śaunaka Muni; mumukṣā chāḍiyā-giving up the desire for liberation; kailā-performed; kṛṣṇera bhajana-devotional service to Kṛṣṇa.
TRANSLATION
“By associating with the great saint Nārada, the great sages like Śaunaka and others gave up the desire for liberation and engaged in Kṛṣṇa’s devotional service.
TEXT 127
kṛṣṇera darśane, kāro kṛṣṇera kṛpāya
mumukṣā chāḍiyā guṇe bhaje tāṅra pā’ya
SYNONYMS
kṛṣṇera darśane-simply by meeting Kṛṣṇa; kāro-someone; kṛṣṇera kṛpāya-by the favor of Kṛṣṇa; mumukṣā chāḍiyā-giving up the desire for liberation; guṇe-being attracted by the transcendental qualities of Kṛṣṇa; bhaje-engages in service; tāṅra pā’ya-at the lotus feet of Kṛṣṇa.
TRANSLATION
“Simply by meeting Kṛṣṇa or receiving Kṛṣṇa’s special favor, one can give up the desire for liberation. Being attracted by the transcendental qualities of Kṛṣṇa, one can engage in His service.
TEXT 128
asmin sukha-ghana-mūrtau param-
ātmani vṛṣṇi-pattane sphurati
ātmārāmatayā me vṛthā
gato bata ciraṁ kālaḥ
SYNONYMS
asmin-when this; sukha-ghana-mūrtau-form of complete happiness; parama-ātmani-the Supreme Person; vṛṣṇi-pattane-in Dvārakā-dhāma; sphurati-exists; ātmārāmatayā-by the process of cultivating Brahman realization; me-my; vṛthā-uselessly; gataḥ-wasted; bata-alas, what can I say; ciram-for a long time; kālaḥ-time.
TRANSLATION
” ‘In this Dvārakā-dhāma, I am being attracted by the Supreme Personality of Godhead, Kṛṣṇa, who is personified spiritual bliss. Simply by seeing Him, I am feeling great happiness. Oh, I have wasted so much time trying to become self-realized through impersonal cultivation. This is a cause for lamentation!’
PURPORT
This verse is also found in the Bhakti-rasāmṛta-sindhu (3.1.34).
TEXT 129
jīvan-mukta’ aneka, sei dui bheda jāni
‘bhaktye jīvan-mukta’, jñāne jīvan-mukta’ māni
SYNONYMS
jīvat-mukta-liberated in this life; aneka-there are many; sei-all of them; dui bheda-two divisions; jāni-we consider; bhaktye jīvat-mukta-one liberated in this life by pursuing the process of devotional service; jñāne jīvat-mukta-a person liberated in this life by following the process of philosophical speculation; māni-we can understand.
TRANSLATION
“There are many people who are liberated even in this lifetime. Some are liberated by discharging devotional service, and others are liberated through the philosophical speculative process.
TEXT 130
‘bhaktye jīvan-mukta’ guṇākṛṣṭa hañā kṛṣṇa bhaje
śuṣka-jñāne jīvan-mukta aparādhe adho maje
SYNONYMS
bhaktye jīvat-mukta-persons liberated in this life by discharging devotional service; guṇa-ākṛṣṭa hañā-being attracted by the transcendental qualities of Kṛṣṇa; kṛṣṇa bhaje-engage in the devotional service of the Lord; śuṣka-jñāne jīvat-mukta-so-called liberated in this life by dry, speculative knowledge; aparādhe-by offenses; adho maje-fall down.
TRANSLATION
“Those who are liberated by devotional service become more and more attracted by the transcendental qualities of Kṛṣṇa. Thus they engage in His service. Those who are liberated by the speculative process eventually fall down again due to offensive activity.
TEXT 131
ye ‘nye ‘ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ‘nādṛta-yuṣmad-aṅghrayaḥ
SYNONYMS
ye-all those who; anye-others (nondevotees); aravinda-akṣa-O lotus-eyed one; vimukta-māninaḥ-who consider themselves liberated; tvayi-unto You; asta-bhāvāt-without devotion; aviśuddha-buddhayaḥ-whose intelligence is not purified; āruhya-having ascended; kṛcchreṇa-by severe austerities and penances; param padam-to the supreme position; tataḥ-from there; patanti-fall; adhaḥ-down; anādṛta-without respecting; yuṣmat-Your; aṅghrayaḥ-lotus feet.
TRANSLATION
” ‘O lotus-eyed one, those who think they are liberated in this life but are without devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.2.32).
TEXT 132
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
SYNONYMS
brahma-bhūtaḥ-being one with the Absolute; prasanna-ātmā-fully joyful; na-never; śocati-laments; na-never; kāṅkṣati-desires; samaḥ-equally disposed; sarveṣu-all; bhūteṣu-to living entities; mat-bhaktim-My devotional service; labhate-gains; parām-transcendental.
TRANSLATION
” ‘One who is thus transcendentally situated at once realizes the Supreme Brahman and is fully joyful. Be never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.’
PURPORT
This is a quotation from Bhagavad-gītā (18.54).
TEXT 133
advaita-vīthī-pathikair upāsyāḥ
svānanda-siṁhāsana-labdha-dīkṣāḥ
śaṭhena kenāpi vayaṁ haṭhena
dāsī-kṛtā gopa-vadhū-viṭena
SYNONYMS
advaita-vīthī-of the path of monism; pathikaiḥ-by the wanderers; upāsyāḥ-worshipable; svānanda-of self-realization; siṁhāsana-on the throne; labdha-dīkṣāḥ-being initiated; śaṭhena-by a cheater; kenāpi-some; vayam-I; haṭhena-by force; dāsī-kṛtā-made into a maidservant; gopa-vadhū-viṭena-engaged in joking with the gopīs.
TRANSLATION
” ‘Although I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I am nonetheless forcibly turned into a maidservant by some cunning boy who is always joking with the gopīs.’
PURPORT
This is a verse written by Bilvamaṅgala Ṭhākura.
TEXT 134
bhakti-bale ‘prāpta-svarūpa’ divya-deha pāya
kṛṣṇa-guṇākṛṣṭa hañā bhaje kṛṣṇa-pā’ya
SYNONYMS
bhakti-bale-by the strength of devotional service; prāpta-svarūpa-attaining his original status; divya-deha-a transcendental body; pāya-one gets; kṛṣṇa-guṇa-ākṛṣṭa-attracted by the transcendental qualities of Kṛṣṇa; hañā-being; bhaje-takes to devotional service; kṛṣṇa-pā’ya-at Kṛṣṇa’s lotus feet.
TRANSLATION
“One who has attained his constitutional position by the strength of devotional service attains a transcendental body even in this lifetime. Being attracted by Lord Kṛṣṇa’s transcendental qualities, one fully engages in service at His lotus feet.
TEXT 135
nirodho ‘syānu śayanam
ātmanaḥ saha śaktibhiḥ
muktir hitvānyathā-rūpaṁ
svarūpeṇa vyavasthitiḥ
SYNONYMS
nirodhaḥ-winding up; asya-of this; anu-after; śayanam-lying down; ātmanaḥ-of the Supreme Lord; saha-with; śaktibhiḥ-the energies (marginal and external); muktiḥ-liberation; hitvā-giving up; anyathā-other; rūpam-form; svarūpeṇa-with one’s own eternal form; vyavasthitiḥ-staying.
TRANSLATION
” ‘The living entities and other potencies merge in the Mahā-Viṣṇu as the Lord lies down and winds up [destroys] the cosmic manifestation. Liberation means being situated in one’s eternal original form, which he attains after giving up the changeable gross and subtle bodies.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.10.6).
TEXT 136
kṛṣṇa-bahirmukha-doṣe māyā haite bhaya
kṛṣṇonmukha bhakti haite māyā-mukta haya
SYNONYMS
kṛṣṇa-bahiḥ-mukha–of going against Kṛṣṇa consciousness; doṣe–by the fault; māyā haite–from the illusory energy; bhaya–fear; kṛṣṇa-unmukha–in favor of Kṛṣṇa consciousness; bhakti-devotional service; haite-from; māyā-mukta-liberated from māyā; haya-one becomes.
TRANSLATION
“By opposing Kṛṣṇa consciousness, one again becomes conditioned and fearful due to the influence of māyā. By executing devotional service faithfully, one is liberated from māyā.
TEXT 137
bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo ‘smṛtiḥ
tan-māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā
SYNONYMS
bhayam-fear; dvitīya-abhiniveśataḥ-from the misconception of being a product of material energy; syāt-arises; īśāt-from the Supreme Personality of Godhead, Kṛṣṇa; apetasya-of one who has withdrawn (the conditioned soul); viparyayaḥ-reversal of position; asmṛtiḥ-no conception of his relationship with the Supreme Lord; tat-māyayā-because of the illusory energy of the Supreme Lord; ataḥ-therefore; budhaḥ-one who is wise; ābhajet-must worship; tam-Him; bhaktyā-by devotional service; ekayā-undiverted to karma and jñāna; īśam-the Supreme Personality of Godhead; guru-as the spiritual master; devatā-worshipable Lord; ātmā-Supersoul.
TRANSLATION
” ‘When the living entity is attracted by the material energy that is separate from Kṛṣṇa, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kṛṣṇa, he becomes Kṛṣṇa’s competitor. This is called viparyayaḥ asmṛtiḥ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. Be thus worships the Lord by the process of unalloyed devotional service.’
PURPORT
This verse is quoted from Śrīmad-Bhāgavatam (11.2.37).
TEXT 138
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
SYNONYMS
daivī-belonging to the Supreme Lord; hi-certainly; eṣā-this; guṇa-mayī-made of the three modes; mama-My; māyā-external energy; duratyayā-very difficult to surpass; mām-unto Me; eva-certainly; ye-those who; prapadyante-surrender fully; māyām-the illusory energy; etām-this; taranti-cross over; te-they.
TRANSLATION
” ‘This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.’
PURPORT
This is a quotation from Bhagavad-gītā (7.14).
TEXT 139
bhakti vinu mukti nāhi, bhaktye mukti haya
SYNONYMS
bhakti-devotional service; vinu-without; mukti-liberation; nāhi-there is not; bhaktye-actually by devotional service; mukti haya-liberation is attained.
TRANSLATION
“One does not attain liberation without rendering devotional service. Liberation is only attained by devotional service.
TEXT 140
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
SYNONYMS
śreyaḥ-sṛtim-the auspicious path of liberation; bhaktim-devotional service; udasya-giving up; te-of You; vibho-O my Lord; kliśyanti-accept increased difficulties; ye-all those persons who; kevala-only; bodha-labdhaye-for obtaining knowledge; teṣām-for them; asau-that; kleśalaḥ-trouble; eva-only; śiṣyate-remains; na-not; anyat-anything else; yathā-as much as; sthūla-bulky; tuṣa-husks of rice; avaghātinām-of those beating.
TRANSLATION
” ‘My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. Be only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. One’s labor becomes fruitless.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.14.4).
TEXT 141
ye ‘nye ‘ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ‘nādṛta-yuṣmad-aṅghrayaḥ
SYNONYMS
ye-all those who; anye-others (nondevotees); aravinda-akṣa-O lotus-eyed one; vimukta-māninaḥ-who consider themselves liberated; tvayi-unto You; asta-bhāvāt-without devotion; aviśuddha-buddhayaḥ-whose intelligence is not purified; āruhya-having ascended; kṛcchreṇa-by severe austerities and penances; param padam-to the supreme position; tataḥ-from there; patanti-fall; adhaḥ-down; anādṛta-without respecting; yuṣmat-Your; aṅghrayaḥ-lotus feet.
TRANSLATION
” ‘O lotus-eyed one, those who think they are liberated in this life but are without devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.’
PURPORT
This is a verse from Śrīmad-Bhāgavatam (10.2.32).
TEXT 142
ya eṣāṁ puruṣaṁ sākṣād
ātma-prabhavam īśvaram
na bhajanty avajānanti
sthānād bhraṣṭāḥ patanty adhaḥ
SYNONYMS
ye-those who; eṣām-of those divisions of social and spiritual orders; puruṣam-the Supreme Personality of Godhead; sākṣāt-directly; ātma-prabhavam-the source of everyone; īśvaram-the supreme controller; na-do not; bhajanti-worship; avajānanti-or who neglect; sthānāt-from their proper place; bhraṣṭāḥ-being fallen; patanti-fall; adhaḥ-downward into hellish conditions.
TRANSLATION
” ‘If one simply maintains an official position in the four varṇas and āśramas but does not worship the Supreme Lord Viṣṇu, he falls down from his puffed up position into a hellish condition.’
PURPORT
This is also a quotation from Śrīmad-Bhāgavatam (11.5.3).
TEXT 143
bhaktye mukti pāileha avaśya kṛṣṇere bhajaya
SYNONYMS
bhaktye-by devotional service; mukti-liberation; pāileha-if one gets; avaśya-certainly; kṛṣṇere-unto Lord Kṛṣṇa; bhajaya-renders service.
TRANSLATION
“When one is actually liberated by executing devotional service, he always engages in the transcendental loving service of the Lord.
TEXT 144
“muktā api līlayā vigrahaṁ
kṛtvā bhagavantaṁ bhajante”
SYNONYMS
muktāḥ-liberated; api-although; līlayā-by the pastimes; vigraham-the form of the Lord; kṛtvā-having installed; bhagavantam-the Supreme Personality of Godhead; bhajante-worship.
TRANSLATION
” ‘Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Kṛṣṇa. Be thus installs a Deity and renders the Lord service.’
PURPORT
This is a quotation from Śaṅkarācārya’s commentary on the Nṛsiṁha-tāpanī Upaniṣad.
TEXT 145
ei chaya ātmārāma kṛṣṇere bhajaya
pṛthak pṛthak ca-kāre ihā ‘api’ra artha kaya
SYNONYMS
ei chaya-all these six; ātmārāma-transcendentalists; kṛṣṇere bhajaya-render service to Kṛṣṇa; pṛthak pṛthak-separately; ca-kāre-in the use of the word ca; ihā-here; ‘api’ra-of the word api; artha-meaning; kaya-says.
TRANSLATION
“These six kinds of ātmārāmas engage in the loving service of Kṛṣṇa. The varieties of service are indicated by adding ca, and they also bear the meaning of api, ‘indeed.’
PURPORT
There are six kinds of ātmārāmas: the neophyte (sādhaka) student who is absorbed in Brahman realization (brahmamaya), one who has already attained the Brahman position (prāpta-brahma-laya), one who desires to be liberated (mumukṣu), one who is liberated even in this life (jīvan-mukta), and one who is self-realized (prāpta-svarūpa).
TEXT 146
“ātmārāmāś ca api” kare kṛṣṇe ahaitukī bhakti
“munayaḥ santaḥ” iti kṛṣṇa-manane āsakti
SYNONYMS
ātmārāmāḥ ca api-self-realized persons also; kare-do; kṛṣṇe-unto Kṛṣṇa; ahaitukī bhakti-unmotivated devotional service; munayaḥ santaḥ-great saintly persons and transcendentalists; iti-thus; kṛṣṇa-manane-in meditation on Kṛṣṇa; āsakti-attraction.
TRANSLATION
“The six kinds of ātmārāmas render devotional service to Kṛṣṇa without ulterior motives. The words munayaḥ and santaḥ indicate those who are very attached to meditating upon Kṛṣṇa.
TEXT 147
“nirgranthāḥ”–avidyā-hīna, keha–vidhi-hīna
yāhāṅ yei yukta, sei arthera adhīna
SYNONYMS
nirgranthāḥ-nirgranthāḥ; avidyā-hīna-without ignorance; keha-some of them; vidhi-hīna-without following any regulative principles; yāhāṅ-wherever; yei-which; yukta-appropriate; sei arthera adhīna-comes under that different import.
TRANSLATION
“The word nirgranthāḥ means ‘without ignorance’ and ‘devoid of rules and regulations.’ Whichever meaning fits may be applied.
TEXT 148
ca-śabde kari yadi’itaretara’ artha
āra eka artha kahe parama samartha
SYNONYMS
ca-śabde-by the word ca; kari-I do; yadi-if; itaretara artha-different and separate meanings; āra-another; eka-one; artha-meaning; kahe-is said; parama samartha-highly suitable.
TRANSLATION
“By using the word ca in different places, there are different meanings. Over and above them, there is another meaning that is very important.
TEXT 149
“ātmārāmāś ca ātmārāmāś ca” kari’ bāra chaya
pañca ātmārāma chaya ca-kāre lupta haya
SYNONYMS
ātmārāmāḥ ca ātmārāmāḥ ca-repeating the words ātmārāmāḥ and ca; kari’-doing; bāra chaya-six times; pañca ātmārāma-five kinds of ātmārāmas; chaya-six; ca-kāre-by the word ca; lupta haya-become unpronounced.
TRANSLATION
“Although the words ātmārāmāś ca would be repeated six times, simply by adding the word ca, five ātmārāmas are deleted.
TEXT 150
eka ‘ātmārāma’-śabda avaśeṣa rahe
eka ‘ātmārāma’-śabde chaya-jana kahe
SYNONYMS
eka-one; ātmārāma-ātmārāma; śabda-vibration; avaśeṣa rahe-remains at last; eka ātmārāma-one ātmārāma; śabde-by vibrating; chaya-jana-six persons; kahe-are indicated.
TRANSLATION
“Therefore there is no need to repeat the word ātmārāma. One is sufficient, and that one word indicates six persons.
TEXT 151
“sarūpāṇām eka-śeṣa eka-vibhaktau”
uktārthānām aprayogaḥ
rāmaś ca rāmaś ca rāmaś ca rāmā itivat
SYNONYMS
sa-rūpāṇām-of words of the same form; eka-śeṣaḥ-only the last; eka-vibhaktau-in the same case; ukta-arthānām-of the previously spoken meanings; aprayogaḥ-nonapplication; rāmaḥ ca-and Rāma; rāmaḥ ca-and Rāma; rāmaḥ ca-and Rāma; rāmāḥ itivat-in this way, by one rāma, many rāmas are indicated.
TRANSLATION
” ‘Of words having the same form and case termination, the last one is the only one retained. For example, the word rāmaḥ is used to stand for rāmaś ca, rāmaś ca, rāmaś ca, etc.’
PURPORT
This is a quotation from Pāṇini’s sūtras (1.2.64).
TEXT 152
tabe ye ca-kāra, sei ‘samuccaya’ kaya
“ātmārāmāś ca munayaś ca” kṛṣṇere bhajaya
SYNONYMS
tabe-then; ye-that; ca-kāra-syllable ca; sei-that; samuccaya-aggregation; kaya-is said; ātmārāmāḥ ca-all those who enjoy in the self; munayaḥ ca-all saintly persons; kṛṣṇere bhajaya-worship Kṛṣṇa.
TRANSLATION
“By the aggregate use of the word ca, it is indicated that all the ātmārāmas and saints serve and worship Kṛṣṇa.
TEXT 153
“nirgranthā api”ra ei ‘api’–sambhāvane
ei sāta artha prathame kariluṅ vyākhyāne
SYNONYMS
nirgranthāḥ apira-of the words nirgranthāḥ api; ei-this; api-api; sambhāvane-in the matter of exposition; ei sāta artha-these seven different meanings; prathame-in the beginning; kariluṅ-I have done; vyākhyāne-in explanation.
TRANSLATION
“Api added to the word nirgranthāḥ is used for exposition. Thus I have tried to clarify the seven types of meaning.
TEXT 154
antaryāmi-upāsaka ‘ātmārāma’ kaya
sei ātmārāma yogīra dui bheda haya
SYNONYMS
antaryāmi-of the Supersoul; upāsaka-worshiper; ātmārāma kaya-is also said to be an ātmārāma; sei ātmārāma-that ātmārāma; yogīra-of the mystic yogī; dui bheda haya-there are two kinds.
TRANSLATION
“The yogī who worships the Supersoul within himself is also called ātmārāma. There are two types of ātmārāma-yogīs.
TEXT 155
sagarbha, nigarbha,–ei haya dui bheda
eka eka tina bhede chaya vibheda
SYNONYMS
sagarbha-sagarbha; nigarbha-nigarbha; ei-thus; haya-there are; dui-two; bheda-different varieties; eka eka-each one; tina bhede-in three varieties; chaya vibheda-therefore there are six varieties.
TRANSLATION
“The two ātmārāma-yogīs are called sagarbha and nigarbha. Each of these is divided into three; therefore there are six types of worshipers of the Supersoul.
PURPORT
The word sagarbha-yogī refers to a yogī who worships the Supersoul in the Viṣṇu form. The nigarbha-yogī worships the Supersoul without form. The sagarbha and nigarbha yogīs are further categorized: (1) sagarbha-yogārurukṣu, (2) nigarbha-yogārurukṣu, (3) sagarbha-yogārūḍha, (4) nigarbha-yogārūḍha, (5) sagarbha-prāpta-siddhi and (6) nigarbha-prāpta-siddhi.
TEXT 156
kecit svadehāntar hṛdayāvakāśe
prādeśa-mātraṁ puruṣaṁ vasantam
catur-bhujaṁ kañja-rathāṅga-śaṅkha-
gadā-dharaṁ dhāraṇayā smaranti
SYNONYMS
kecit-some of them; sva-deha-antaḥ-within one’s own body; hṛdaya-avakāśe-in the cavity of the heart; prādeśa-mātram-with the measurement of six inches; puruṣam-the Supreme Personality of Godhead; vasantam-residing; catuḥ-bhujam-with four hands; kañja-a lotus flower; ratha-aṅga-a disc like the wheel of a chariot; śaṅkha-a conchshell; gadā-dharam-holding the club; dhāraṇayā-by such contemplation; smaranti-they remember.
TRANSLATION
” ‘Some yogīs think of the Lord within their hearts as measuring about six inches. The Lord has four hands, in which He holds a conchshell, club, disc and lotus flower. Those who worship this form of Viṣṇu within the heart are called sagarbha-yogīs.’
PURPORT
This verse is from Śrīmad-Bhāgavatam (2.2.8).
TEXT 157
evaṁ harau bhagavati pratilabdha-bhāvo
bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt
autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas
tac cāpi citta-baḍiśaṁ śanakair viyuṅkte
SYNONYMS
evam-thus; harau-unto the Supreme Personality of Godhead; bhagavati-the Lord; pratilabdha-bhāvaḥ-one who has awakened a sense of ecstatic love; bhaktyā-by devotional service; dravat-melting; hṛdayaḥ-the heart; utpulakaḥ-very pleased; pramodāt-because of happiness; autkaṇṭhya-with eagerness; bāṣpa-kalayā-with tears in the eyes; muhuḥ-always; ardyamānaḥ-merged in spiritual bliss; tat ca api-that also; citta-baḍiśam-with the heart like a fishing hook; śanakaiḥ-gradually; viyuṅkte-separates.
TRANSLATION
” ‘When one is in ecstatic love with the Supreme Personality of Godhead, one’s heart is melted by bhakti-yoga, and one feels transcendental bliss. There are bodily symptoms manifest, and, due to eagerness, there are tears in the eyes. Thus one is subjected to spiritual bliss. When the heart is overly afflicted, the meditative mind, like a fishing hook, is gradually separated from the object of meditation.’
PURPORT
This is also a quotation from Śrīmad-Bhāgavatam (3.28.34).
TEXT 158
‘yogārurukṣu’, ‘yogārūḍha’ ‘prāpta-siddhi’ āra
ei tina bhede haya chaya prakāra
SYNONYMS
yoga-ārurukṣu-persons desiring elevation to the platform of yogic perfection; yoga-ārūḍha-persons already elevated to that position; prāpta-siddhi-persons who have achieved the success; āra-also; ei tina-these three; bhede-by varieties; haya-there are; chaya prakāra-six kinds.
TRANSLATION
“By these three divisions of advancement in yoga-yogārurukṣu, yogārūḍha and prāpta-siddhi-there are six kinds of mystic yogīs.
TEXT 159
ārurukṣor muner yogaṁ
karma kāraṇam ucyate
yogārūḍhasya tasyaiva
śamaḥ kāraṇam ucyate
SYNONYMS
ārurukṣoḥ-of a person desiring to rise to the platform of yogic perfection; muneḥ-of a saintly person; yogam-spiritual knowledge; karma-work; kāraṇam-the cause; ucyate-is said; yoga-ārūḍhasya-of one who has attained such perfect knowledge; tasya-for him; eva-certainly; śamaḥ-controlling the mind without being disturbed; kāraṇam-cause; ucyate-is said.
TRANSLATION
” ‘Those who wish to rise to the platform of yogic perfection practice the yoga system and strictly follow its regulative principles. They practice the yoga postures, āsanas and breathing exercises. Those who are already elevated to this platform practice meditation and keep their minds on the Supreme Lord. They reject all material activity and keep their minds in an equipoised condition [śama].
PURPORT
Texts 159 and 160 are from Bhagavad-gītā (6.3-4).
TEXT 160
yadā hi nendriyārtheṣu
na karmasv anuṣajjate
sarva-saṅkalpa-sannyāsī
yogārūḍhas tadocyate
SYNONYMS
yadā-when; hi-certainly; na-not; indriya-artheṣu-sense gratification; na-not; karmasu-in activities; anuṣajjate-one becomes engaged; sarva-all kinds of; saṅkalpa-desires; sannyāsī-renouncing; yoga-ārūḍhaḥ-one who has actually attained perfection in the yoga system; tadā-at that time; ucyate-is said.
TRANSLATION
” ‘When a person is no longer interested in acting for sense gratification and when he renounces all material desires, he is said to be situated in perfect yoga [yogārūḍha].’
TEXT 161
ei chaya yogī sādhu-saṅgādi-hetu pāñā
kṛṣṇa bhaje kṛṣṇa-guṇe ākṛṣṭa hañā
SYNONYMS
ei-this; chaya-six; yogī-mystics; sādhu-of devotees; saṅga-ādi-the association; hetu-because of; pāñā-getting; kṛṣṇa bhaje-render service to Kṛṣṇa; kṛṣṇa-guṇe-by the transcendental qualities of Kṛṣṇa; ākṛṣṭa-attracted; hañā-becoming.
TRANSLATION
“When a purified yogī associates with devotees, he engages in Lord Kṛṣṇa’s devotional service, being attracted by the Lord’s transcendental qualities.
TEXT 162
ca-śabde ‘api’ra artha ihāṅo kahaya
‘muni’, ‘nirgrantha’-śabdera pūrvavat artha haya
SYNONYMS
ca-śabde-by the word ca; ‘api’ra-of the word api; artha-the meaning; ihāṅo-here also; kahaya-is applicable; muni-a saintly person; nirgrantha-fully liberated; śabdera-of the words; pūrva-vat-as mentioned above; artha haya-there are the meanings.
TRANSLATION
“The meanings of the words ca and api can be applied here. The meanings of the words muni and nirgrantha are the same as before.
TEXT 163
urukrame ahaitukī kāhāṅ kona artha
ei tera artha kahiluṅ parama samartha
SYNONYMS
urukrame-unto the Supreme Personality of Godhead, who acts uncommonly; ahaitukī-without motives; kāhāṅ-wherever; kona-some; artha-import; ei-in this way; tera artha-thirteen imports; kahiluṅ-I have explained; parama-supremely; samartha-complete.
TRANSLATION
“The word ahaitukī is always applicable to the Supreme Personality of Godhead, Urukrama. In this way I have described the import of all these things in thirteen complete varieties.
PURPORT
The thirteen varieties mentioned are (1) sādhaka, the neophyte performer; (2) brahmamaya, one absorbed in the thought of impersonal Brahman; (3) prāpta-brahma-laya, one who has actually attained Brahman perfection; (4) mumukṣu, the desirer of liberation; (5) jīvan-mukta, one who is liberated in this life; (6) prāpta-svarūpa, one who has attained one’s original constitutional position; (7) nirgrantha-muni, a completely liberated saint; (8) sagarbha-yogārurukṣu, a yogī meditating upon the four-handed Viṣṇu form or desiring yogic perfection; (9) nigarbha-yogārurukṣu, one who has attained perfection in impersonal meditation; (10) sagarbha-yogārūḍha, already elevated to the yoga perfection platform; (11) nigarbha-yogārūḍha, similarly impersonal yogi; (12) sagarbha-prāpta-siddhi, one who has already attained the perfectional stage; (13) nigarbha-prāpta-siddhi, one who has attained perfection by impersonal meditation.
TEXT 164
ei saba śānta yabe bhaje bhagavān
‘śānta’ bhakta kari’ tabe kahi tāṅra nāma
SYNONYMS
ei saba-all these; śānta-neutral; yabe-when; bhaje-worship; bhagavān-the Supreme Personality of Godhead; śānta bhakta-devotees in the neutral stage of devotional service; kari’-describing as; tabe-that time; kahi-I speak; tāṅra-their; nāma-name.
TRANSLATION
“These thirteen types of yogīs and munis are called śānta-bhaktas, for they render transcendental loving service to the Supreme Personality of Godhead in the neutral stage.
TEXT 165
‘ātmā’ śabde ‘mana’ kaha–mane yei rame
sādhu-saṅge seha bhaje śrī-kṛṣṇa-caraṇe
SYNONYMS
ātmā-ātmā; śabde-by the word; mana-the mind; kaha-if you say; mane-within the mind; yei rame-one who is satisfied by speculation; sādhu-saṅge-by the association of devotees; seha-he also; bhaje-takes to devotional service; śrī-kṛṣṇa-caraṇe-at the lotus feet of Lord Kṛṣṇa.
TRANSLATION
“The word ātmā sometimes means ‘the mind.’ In this case, the word ātmārāma means ‘a person who is satisfied by mental speculation.’ When such a person associates with a pure devotee, he takes to devotional service at the lotus feet of Kṛṣṇa.
TEXT 166
udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ
parisara-paddhatiṁ hṛdayam āruṇayo daharam
tata udagād ananta tava dhāma śiraḥ paramaṁ
punar iha yat sametya na patanti kṛtānta-mukhe
SYNONYMS
udaram-the abdomen*; upāsate-worship; ye-those who; ṛṣi-vartmasu-on the path marked out by the great saintly persons; kūrpa-dṛśaḥ-whose vision is grossly situated in the bodily conception of life; parisara-paddhatim-from which the system of the arteries comes; hṛdayam-the heart; āruṇayaḥ-saintly persons headed by Āruṇa Ṛṣi; daharam-the sky within the heart, the subtle conception of the Supersoul within the heart; tataḥ-from that; udagāt-went up; ananta-O unlimited one; tava-Your; dhāma-place; śiraḥ-the top of the head; paramam-supreme; punaḥ-again; iha-in this material world; yat-which; sametya-having achieved; na-not; patanti-fall down; kṛta-anta-mukhe-in the repetition of birth and death.
TRANSLATION
” ‘Those who follow the path of great, saintly mystic yogīs take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located. Such people are called śārkarākṣa, which means that they are situated in the gross bodily conception. There are also followers of the ṛṣi known as Āruṇa. Following that path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, Paramātmā, is situated. They then worship Him. O unlimited Ananta! Better than these persons are the mystic yogīs who worship You from the top of their heads. Beginning with the abdomen and proceeding through the heart, they reach the top of the head and pass through the brahma-randhra, the hole at the top of the skull. Thus yogīs attain the perfectional platform and do not enter the cycle of birth and death again.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.87.18).
TEXT 167
eho kṛṣṇa-guṇākṛṣṭa mahā-muni hañā
ahaitukī bhakti kare nirgrantha hañā
SYNONYMS
eho-such yogīs; kṛṣṇa guṇa-ākṛṣṭa-attracted by the transcendental qualities of Kṛṣṇa; mahā-muni hañā-becoming great saintly persons; ahaitukī bhakti kare-they perform causeless devotional service; nirgrantha hañā-becoming indifferent to the mystic yoga process.
TRANSLATION
“Being attracted by the transcendental qualities of Kṛṣṇa, yogīs become great saints. At that time, not being hampered by the yogic process, they engage in unalloyed devotional service.
TEXT 168
‘ātmā’-śabde ‘yatna’ kahe–yatna kariyā
“munayo ‘pi” kṛṣṇa bhaje guṇākṛṣṭa hañā
SYNONYMS
ātmā-śabde-by the word ātmā; yatna-endeavor; kahe-one means; yatna kariyā-by great endeavor; munayaḥ api-even great saintly persons; kṛṣṇa bhaje-take to the devotional service of Kṛṣṇa; guṇa-ākṛṣṭa hañā-being attracted by His transcendental qualities.
TRANSLATION
“Ātmā also means ‘endeavor.’ Being attracted by Kṛṣṇa’s transcendental qualities, some saints make a great endeavor to come to the point of rendering service to Him.
TEXT 169
tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā
SYNONYMS
tasya eva-for that; hetoḥ-reason; prayateta-should endeavor; kovidaḥ-one who is learned and intelligent; na-not; labhyate-is achieved; yat-that which; bhramatām-of those wandering; upari adhaḥ-up and down; tat-that; labhyate-is achieved; duḥkhavat-exactly like unhappiness or distress; anyataḥ-from other reasons (one’s past actions); sukham-happiness; kālena-by time; sarvatra-everywhere; gabhīra-insurmountable; raṁhasā-having force.
TRANSLATION
” ‘The transcendental position cannot be attained by wandering up and down from Brahmaloka and Satyaloka to Pātālaloka. If one is actually intelligent and learned, he should endeavor for that rare transcendental position. Whatever material happiness is available within the fourteen worlds is attained by the force of time, just as one attains distress in due course of time. Since these are not attained by spiritual consciousness, one should not try for them.’
PURPORT
This verse was spoken by Nārada Muni in Śrīmad-Bhāgavatam (1.5.18). Nārada Muni was speaking to Vyāsadeva, who was morose even after he had compiled all Vedic literatures. In this connection, Nārada Muni advised Śrīla Vyāsadeva to attain devotional service.
TEXT 170
sad-dharmasyāvabodhāya
yeṣāṁ nirbandhinī matiḥ
acirād eva sarvārthaḥ
sidhyaty eṣām abhīpsitaḥ
SYNONYMS
sat-dharmasya-of the path of progressive devotional service; avabodhāya-for understanding; yeṣām-those whose; nirbandhinī-unflinching; matiḥ-intelligence; acirāt-very soon; eva-certainly; sarva-arthaḥ-the goal of life; sidhyati-becomes fulfilled; eṣām-of these persons; abhīpsitaḥ-desired.
TRANSLATION
” ‘Those who are anxious to awaken their spiritual consciousness, who have unflinching intelligence and who are not deviated, certainly attain the desired goal of life.’
PURPORT
This is a quotation from the Nāradīya Purāṇa.
TEXT 171
ca-śabda api-arthe, ‘api’–avadhāraṇe
yatnāgraha vinā bhakti nā janmāya preme
SYNONYMS
ca-śabda-the word ca; api-of the word api; arthe-in the meaning; api avadhāraṇe-this api is used in sense of emphasis; yatna-āgraha vinā-without sincere endeavor; bhakti-devotional service; nā-not; janmāya-begets; preme-love of Godhead.
TRANSLATION
“The word ca may be used in place of api, which gives emphasis to something. Thus it means that without sincere endeavor in devotional service, one cannot attain love of Godhead.
TEXT 172
sādhanaughair anāsaṅgair
alabhyā sucirād api
hariṇā cāśv adeyeti
dvidhā sā syāt sudurlabhā
SYNONYMS
sādhana-activities of devotional service; aughaiḥ-by masses of; anāsaṅgaiḥ-without attachment; alabhyā-very difficult to achieve; su-cirāt api-even after a considerable duration of time; hariṇā-by the Supreme Lord; ca-also; āśu-very soon; adeyā-not to be delivered; iti-thus; dvidhā-two ways; sā-that; syāt-is; su-durlabhā-very difficult to obtain.
TRANSLATION
” ‘Devotional perfection is very difficult to attain for two reasons. First, unless one is attached to Kṛṣṇa, he cannot attain devotional perfection even if he renders devotional service for a long time. Second, Kṛṣṇa does not easily deliver perfection in devotional service.’
PURPORT
As stated in Śrīmad-Bhāgavatam (5.6.18): muktiṁ dadāti karhicit. Śrīla Śukadeva Gosvāmī told Mahārāja Parīkṣit that Kṛṣṇa readily grants liberation but does not very readily grant perfection in devotional service. This means that Kṛṣṇa wants to see that a devotee is actually sincere and serious and that he does not have ulterior motives. If this is the case, devotional service can very easily be successful; otherwise it is very difficult to obtain from the Supreme Personality of Godhead. This verse appears in the Bhakti-rasāmṛta-sindhu (1.1.35).
TEXT 173
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
SYNONYMS
teṣām-to them; satata-yuktānām-always engaged; bhajatām-in devotional service; prīti-pūrvakam-in loving ecstasy; dadāmi-I give; buddhi-yogam-real intelligence; tam-that; yena-by which; mām-unto Me; upayānti-come; te-they.
TRANSLATION
” ‘To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.’
PURPORT
This is a quotation from Bhagavad-gītā (10.10).
TEXT 174
‘ātmā’-śabde ‘dhṛti’ kahe,–dhairye yei rame
dhairyavanta eva hañā karaya bhajane
SYNONYMS
ātmā-śabde-by the word ātmā; dhṛti-perseverance; kahe-it is said; dhairye-with perseverance; yei rame-anyone who endeavors; dhairyavanta-such persons with endurance; eva-certainly; hañā-becoming; karaya-perform; bhajane-devotional service.
TRANSLATION
“Another meaning of ātmā is dhṛti, or endurance. A person who endeavors with endurance is ātmārāma. With endurance, such a person engages in devotional service.
TEXT 175
‘muni’-śabde–pakṣī, bhṛṅga; ‘nirgranthe’–mūrkha-jana
kṛṣṇa-kṛpāya sādhu-kṛpāya doṅhāra bhajana
SYNONYMS
muni-śabde-by the word muni; pakṣī-bird; bhṛṅga-bumblebee; nirgranthe-in the word nirgrantha; mūrkha-jana-foolish people; kṛṣṇa-kṛpāya-by the mercy of Lord Kṛṣṇa; sādhu-kṛpāya-by the mercy of a devotee; doṅhāra bhajana-engages in devotional service of both (Kṛṣṇa and his spiritual master or the sādhu).
TRANSLATION
“The word muni also means ‘bird,’ and ‘bumblebee.’ The word nirgrantha refers to foolish people. By the mercy of Kṛṣṇa, such creatures contact a sādhu [spiritual master] and thus engage in devotional service.
TEXT 176
prāyo batāmba munayo vihagā vane ‘smin
kṛṣṇekṣitaṁ tad-uditaṁ kala-veṇu-gītam
āruhya ye druma-bhujān rucira-prabālān
śṛṇvanti mīlita-dṛśo vigatānya-vācaḥ
SYNONYMS
prāyaḥ-almost; bata-certainly; amba-O mother; munayaḥ-great sages; vihagāḥ-the birds; vane-in the forest; asmin-this; kṛṣṇa-īkṣitam-seeing the lotus feet of Kṛṣṇa; tat-uditam-created by Him; kala-veṇu-gītam-sweet vibrations made by playing the flute; āruhya-rising; ye-all of them; druma-bhujān-to the branches of the trees; rucira-prabālān-having beautiful creepers and twigs; śṛṇvanti-hear; mīlita-dṛśaḥ-closing their eyes; vigata-anya-vācaḥ-stopping all other sounds.
TRANSLATION
” ‘My dear mother, in this forest, all the birds, after rising on the beautiful branches of the trees, are closing their eyes and, not being attracted by any other sound, are simply listening to the vibration of Kṛṣṇa’s flute. Such birds and bees must be on the same level as great saints.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.21.14). This statement was made by the gopīs, who were lamenting in separation from Kṛṣṇa and studying how the inhabitants of Vṛndāvana were enjoying life like saintly persons.
TEXT 177
ete ‘linas tava yaśo ‘khila-loka-tīrthaṁ
gāyanta ādi-puruṣānupathaṁ bhajante
prāyo amī muni-gaṇā bhavadīya-mukhyā
gūḍhaṁ vane ‘pi na jahaty anaghātma-daivam
SYNONYMS
ete-all these; alinaḥ-bees; tava-Your; yaśaḥ-reputation; akhila-all; loka-tīrtham-auspicious for the planets; gāyante-are singing; ādi-puruṣa-O original person; anupatham-along the path; bhajante-they are engaged in transcendental loving service; prāyaḥ-almost; amī-these; muni-gaṇāḥ-great saintly persons; bhavadīya-in relation with You; mukhyāḥ-very advanced devotees; gūḍham-unknown; vane-in the forest; api-although; na-not; jahati-give up; anagha-O personality of transcendental goodness; ātma-daivam-their worshipable Deity.
TRANSLATION
” ‘O good fortune personified! O original Personality of Godhead, all these bees are chanting about Your transcendental fame, which will purify the entire universe. Indeed, they are following Your path in the forest and are worshiping You. Actually they are all saintly persons, but now they have taken the form of bees. Although You are playing like a human being, they could not forget that You are their worshipable Deity.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.15.6). Kṛṣṇa and Balarāma were just on the verge of boyhood and were entering the forest of Vṛndāvana when Kṛṣṇa began to offer prayers to please Balarāma.
TEXT 178
sarasi sārasa-haṁsa-vihaṅgāś
cāru-gīta-hṛta-cetasa etya
harim upāsata te yata-cittā
hanta mīlita-dṛśo dhṛta-maunāḥ
SYNONYMS
sarasi-in the water; sārasa-cranes; haṁsa-swans; vihaṅgāḥ-birds; cāru-gīta-by the melodious song of Kṛṣṇa’s flute; hṛta-cetasaḥ-devoid of material consciousness; etya-coming near; harim-the Supreme Personality of Godhead; upāsata-worshiped; te-all of them; yata-cittāḥ-with full attention; hanta-alas; mīlita-dṛśaḥ-closing their eyes; dhṛta-maunāḥ-completely silent.
TRANSLATION
” ‘All the cranes and swans in the water are being enchanted by the melodious song of Kṛṣṇa’s flute. They have approached and are worshiping the Supreme Personality of Godhead with full attention. Alas, they are closing their eyes and are becoming completely silent.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.35.11). In the day, Kṛṣṇa went to the forest of Vṛndāvana, and at that time, the gopīs, being morose due to separation from Him, were lamenting in this way.
TEXT 179
kirāta-hūnāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khaśādayaḥ
ye ‘nye ca pāpā yad-upāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ
SYNONYMS
kirāta-the aborigines named Kirātas; hūna-the Hūnas; āndhra-Āndhras; pulinda-Pulindas; pulkaśāḥ-Pulkaśas; ābhīra-Ābhīras; śumbhāḥ-Śumbhas; yavanāḥ-persons who do not follow the Vedic injunctions and who eat cow’s flesh; khaśa-ādayaḥ-Khaśas and others; ye-those who; anye-similar others; ca-also; pāpāḥ-sinful persons; yat-of the Supreme Personality of Godhead; upāśraya-of the devotees; āśrayāḥ-taking shelter; śudhyanti-become purified; tasmai-unto Him, Lord Viṣṇu, because of whom they become purified; prabhaviṣṇave-to Lord Viṣṇu, the most powerful; namaḥ-respectful obeisances.
TRANSLATION
” ‘Kirāta, Hūna, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khaśa races and even others who are 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.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.4.18). This verse was spoken by Śukadeva Gosvāmī when Parīkṣit Mahārāja asked him for a description of the creation. While offering obeisances to the Supreme Personality of Godhead, Śukadeva Gosvāmī described the unlimited potencies of Lord Viṣṇu, who can purify the lowborn creatures mentioned herein.
TEXT 180
kiṁvā’dhṛti’-śabde nija-pūrṇatādi-jñāna kaya
duḥkhābhāve uttama-prāptye mahā-pūrṇa haya
SYNONYMS
kiṁvā-or; dhṛti-dhṛti; śabde-by this word; nija-own; pūrṇatā-ādi-perfection and so on; jñāna-knowledge; kaya-says; duḥkha-abhāve-in the absence of all material miseries; uttama-the best; prāptye-by obtaining; mahā-pūrṇa haya-becomes perfectly perfect.
TRANSLATION
“The word dhṛti is also used when one is fully perfect in knowledge. When due to having obtained the lotus feet of the Supreme Personality of Godhead, he has no material miseries, he attains mahā-pūrṇa, the highest level of perfection.
TEXT 181
dhṛtiḥ syāt pūrṇatā jñāna-
duḥkhābhāvottamāptibhiḥ
aprāptātīta-naṣṭārthā-
nabhisaṁśocanādikṛt
SYNONYMS
dhṛtiḥ-endurance; syāt-may become; pūrṇatā-fullness; jñāna-knowledge of the Supreme Personality of Godhead; duḥkha-abhāva-the absence of misery; uttama-āptibhiḥ-by attainment of the highest platform of perfection; aprāpta-not obtained; atīta-gone; naṣṭa-destroyed; artha-object, goal; anabhisaṁ-śocana-absence of lamentation; ādi-and so on; kṛt-doing.
TRANSLATION
” ‘Dhṛti is the fullness felt by the absence of misery and brought about by receiving knowledge of the Supreme Lord and by obtaining pure love for Him. The lamentation that accrues from not obtaining a goal or by loss of something already attained does not affect this completeness.’
PURPORT
This verse is found in the Bhakti-rasāmṛta-sindhu (2.4.144).
TEXT 182
kṛṣṇa-bhakta–duḥkha-hīna, vāñchāntara-hīna
kṛṣṇa-prema-sevā-pūrṇānanda-pravīṇa
SYNONYMS
kṛṣṇa-bhakta-a devotee of Lord Kṛṣṇa; duḥkha-hīna-not under miserable material conditions; vāñchā-antara-hīna-he has no other desire than to serve Kṛṣṇa; kṛṣṇa-prema-love of Kṛṣṇa; sevā-service; pūrṇa-ānanda-full in transcendental bliss; pravīṇa-and very expert or experienced in all subject matters.
TRANSLATION
“A devotee of Kṛṣṇa is never in a miserable condition, nor does he have any desire other than to serve Kṛṣṇa. He is experienced and advanced. He feels the transcendental bliss of love of Kṛṣṇa and always engages in His service fully protected.
TEXT 183
mat-sevayā pratītaṁ te
sālokyādi-catuṣṭayam
necchanti sevayā pūrṇāḥ
kuto ‘nyat kāla-viplutam
SYNONYMS
mat-of Me; sevayā-by service; pratītam-obtained; te-they; sālokya-ādi-liberation, beginning with sālokya; catuṣṭayam-the four kinds of; na icchanti-do not desire; sevayā-by service; pūrṇāḥ-complete; kutaḥ-where; anyat-other things; kāla-viplutam-which are lost in time.
TRANSLATION
” ‘My devotees, having fulfilled their desires by serving Me, do not accept the four kinds of salvation that are easily earned by such service. Why then should they accept any pleasures that are lost in the course of time?’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (9.4.67).
TEXT 184
hṛṣīkeśe hṛṣīkāṇi
yasya sthairya-gatāni hi
sa eva dhairyam āpnoti
saṁsāre jīva-cañcale
SYNONYMS
hṛṣīkeśe-to the master of the senses; hṛṣīkāṇi-all the senses; yasya-whose; sthairya-gatāni-fixed; hi-certainly; saḥ-that person; eva-of course; dhairyam āpnoti-attains the position of dhairya, endurance; saṁsāre-in the material world; jīva-cañcale-where everyone is disturbed.
TRANSLATION
“In this material world, all living entities are disturbed due to their flickering position. A devotee, however, is fixed in the service of the lotus feet of the Lord, the master of the senses. Such a person is to be considered situated in endurance and patience.
TEXT 185
‘ca’–avadhāraṇe, ihā ‘api’–samuccaye
dhṛtimanta hañā bhaje pakṣi-mūrkha-caye
SYNONYMS
ca-the word ca; avadhāraṇe-in emphasis; ihā-here; api-the word api; samuccaye-in the sense of an aggregate; dhṛtimanta-fully saturated; hañā-becoming; bhaje-worship; pakṣi-mūrkha-caye-dull creatures like the birds, the most foolish.
TRANSLATION
“The word ca is for emphasis, and the word api is used as an aggregate. It is to be understood that even dull creatures [birds and illiterates] can also be situated in endurance and engage in Kṛṣṇa’s devotional service.
TEXT 186
‘ātmā’-śabde ‘buddhi’ kahe buddhi-viśeṣa
sāmānya-buddhi-yukta yata jīva avaśeṣa
SYNONYMS
ātmā-śabde-by the word ātmā; buddhi-intelligence; kahe-it is said; buddhi-viśeṣa-a particular type of intelligence; sāmānya-buddhi-yukta-endowed with common intelligence; yata-all; jīva-living entities; avaśeṣa-the rest.
TRANSLATION
“The word ātmā is also used for a particular type of intelligence. Since all living entities generally have some intelligence, more or less, they are included.
TEXT 187
buddhye rame ātmārāma–dui ta’ prakāra
‘paṇḍita’ muni-gaṇa, nirgrantha ‘mūrkha’ āra
SYNONYMS
buddhye-in intelligence; rame-who enjoys; ātmārāma-is ātmārāma; dui ta ‘ prakāra-two varieties; paṇḍita-learned; muni-gaṇa-philosophers; nirgrantha-without education; mūrkha-foolish; āra-also.
TRANSLATION
“Everyone has some kind of intelligence, and one who utilizes his intelligence is called ātmārāma. There are two types of ātmārāma. One is a learned scholar and a philosopher, and the other is an uneducated, illiterate and foolish person.
TEXT 188
kṛṣṇa-kṛpāya sādhu-saṅge rati-buddhi pāya
saba chāḍi’ śuddha-bhakti kare kṛṣṇa-pāya
SYNONYMS
kṛṣṇa-kṛpāya-by the mercy of Kṛṣṇa; sādhu-saṅge-in the association of devotees; rati-buddhi-devotional attraction and intelligence; pāya-one obtains; saba chāḍi’-giving up everything; śuddha-bhakti-pure devotional service; kare-performs; kṛṣṇa-pāya-at the lotus feet of Kṛṣṇa.
TRANSLATION
“By the mercy of Kṛṣṇa and by the association of devotees, one increases his attraction to and intelligence for pure devotional service; therefore one gives up everything and engages himself at the lotus feet of Kṛṣṇa and His pure devotees.
TEXT 189
ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
SYNONYMS
aham-I, Lord Kṛṣṇa; sarvasya-of everyone; prabhavaḥ-the original source; mattaḥ-from Me; sarvam-everything; pravartate-emanates; iti-thus; matvā-understanding; bhajante-they engage in devotional service; mām-to Me; budhāḥ-those who are learned; bhāva-samanvitāḥ-with love and devotion.
TRANSLATION
” ‘I [Kṛṣṇa] am the original source of everything. Everything emanates from Me. The wise who perfectly know this engage in My service with love and devotion.’
PURPORT
This is a quotation from Bhagavad-gītā (10.8).
TEXT 190
te vai vidanty atitaranti ca deva-māyāṁ
strī-śūdra-hūna-śabarā api pāpa-jīvāḥ
yady adbhuta-krama-parāyaṇa-śīla-śikṣās
tiryag-janā api kimu śruta-dhāraṇā ye
SYNONYMS
te-all of them; vai-certainly; vidanti-understand; atitaranti-cross over; ca-also; deva-māyām-the influence of the external illusory energy; strī-women; śūdra-fourth-class men; hūna-uncivilized hill tribes; śabarāḥ-and hunters; api-even; pāpa-jīvāḥ-sinful creatures; yadi-if; adbhuta-krama-of the performer of wonderful activities; parāyaṇa-of the devotees; śīla-śikṣāḥ-characteristics and education; tiryak-janāḥ-birds and beasts; api-even; kimu-what to speak of; śruta-dhāraṇāḥ ye-persons advanced in the education of Vedic knowledge.
TRANSLATION
” ‘Women, fourth-class men, uncivilized hill tribes, hunters and many others born of low families, as well as birds and beasts, can engage in the service of the Supreme Personality of Godhead-who acts very wonderfully-and follow the path of the devotees and take lessons from them. Although the ocean of nescience is vast, they can still cross over it. What, then, is the difficulty for those who are advanced in Vedic knowledge?’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.7.46). Lord Brahmā said this when speaking to his disciple Nārada about the wonderful characteristics of Lord Viṣṇu. Simply by chanting the glories of Lord Viṣṇu, one can cross the ocean of nescience, even though one may be lowborn.
TEXT 191
vicāra kariyā yabe bhaje kṛṣṇa-pāya
sei buddhi dena tāṅre, yāte kṛṣṇa pāya
SYNONYMS
vicāra-consideration; kariyā-doing; yabe-when; bhaje-one worships; kṛṣṇa-pāya-at the lotus feet of Kṛṣṇa; sei buddhi-that intelligence; dena-gives; tāṅre-to him; yāte-by which; kṛṣṇa pāya-one gets the shelter of the lotus feet of Kṛṣṇa.
TRANSLATION
“Considering all these points, when one engages in the service of Kṛṣṇa’s lotus feet, Kṛṣṇa gives one the intelligence by which he can gradually progress toward perfection in service to the Lord.
TEXT 192
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
SYNONYMS
teṣām-to them; satata-yuktānām-always engaged; bhajatām-in devotional service; prīti-pūrvakam-in loving ecstasy; dadāmi-I give; buddhi-yogam-real intelligence; tam-that; yena-by which; mām-unto Me; upayānti-come; te-they.
TRANSLATION
” ‘To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.’
PURPORT
This is a quotation from Bhagavad-gītā (10.10).
TEXT 193
sat-saṅga, kṛṣṇa-sevā, bhāgavata, nāma
vraje vāsa,–ei pañca sādhana pradhāna
SYNONYMS
sat-saṅga-association with devotees; kṛṣṇa-sevā-engagement in the service of Kṛṣṇa; bhāgavata-devotees and the book known as Śrīmad-Bhāgavatam; nāma-the chanting of the holy name; vraje vāsa-residence in Vṛndāvana or Mathurā; ei-these; pañca-five; sādhana pradhāna-the chief processes of devotion.
TRANSLATION
“To be elevated to the platform of devotional service, the following five items should be observed: association with devotees, engagement in the service of Lord Kṛṣṇa, the reading of Śrīmad-Bhāgavatam, the chanting of the holy names and residence at Vṛndāvana or Mathurā.
TEXT 194
ei-pañca-madhye eka ‘svalpa’ yadi haya
subuddhi janera haya kṛṣṇa-premodaya
SYNONYMS
ei-these; pañca-madhye-out of the five; eka-of only one; svalpa-a small quantity; yadi-if; haya-there is; su-buddhi-intelligent; janera-of the person; haya-there is; kṛṣṇa-prema-udaya-awakening of dormant love for Kṛṣṇa.
TRANSLATION
“One’s dormant love for Kṛṣṇa gradually awakens if one is a little advanced in one of these five items and is intelligent.
TEXT 195
durūhādbhuta-vīrye ‘smin
śraddhā dūre ‘stu pañcake
yatra svalpo ‘pi sambandhaḥ
saddhiyāṁ bhāva-janmane
SYNONYMS
durūha-difficult to be reconciled; adbhuta-wonderful; vīrye-in the power; asmin-in this; śraddhā-faith; dūre-far away; astu-let it be; pañcake-in the above-mentioned five principles; yatra-in which; svalpaḥ-a little; api-even; sambandhaḥ-connection; sat-dhiyām-of those who are intelligent and offenseless; bhāva-janmane-to awaken one’s dormant love for Kṛṣṇa.
TRANSLATION
” ‘The power of these five principles is very wonderful and difficult to reconcile. Even without faith in them, a person who is offenseless can experience dormant love of Kṛṣṇa simply by being a little connected with them.’
PURPORT
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.238).
TEXT 196
udāra mahatī yāṅra sarvottamā buddhi
nānā kāme bhaje, tabu pāya bhakti-siddhi
SYNONYMS
udāra-liberal; mahatī-great; yāṅra-whose; sarva-uttamā-first-class; buddhi-intelligence; nānā-various; kāme-with desires; bhaje-engages in devotional service; tabu-still; pāya-gets; bhakti-siddhi-perfection in devotional service.
TRANSLATION
“If a person is actually liberal and intelligent, he can advance and become perfect in devotional service even if he has material desires and serves the Lord with some motive.
TEXT 197
akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param
SYNONYMS
akāmaḥ-without material desires; sarva-kāmaḥ-full of all material desires; vā-or; mokṣa-kāmaḥ-desiring liberation; udāra-dhīḥ-sincere and advanced in devotional service; tīvreṇa-firm; bhakti-yogena-by the practice of bhakti-yoga; yajeta-should worship; puruṣam param-the Supreme Personality of Godhead.
TRANSLATION
” ‘Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (2.3.10).
TEXT 198
bhakti-prabhāva,–sei kāma chāḍāñā
kṛṣṇa-pade bhakti karāya guṇe ākarṣiyā
SYNONYMS
bhakti-prabhāva-the influence of devotional service; sei-that; kāma-material desire; chāḍāñā-causing to give up; kṛṣṇa-pade-unto the lotus feet of Kṛṣṇa; bhakti karāya-engages in devotional service; guṇe-by transcendental qualities; ākarṣiyā-attracting.
TRANSLATION
“Devotional service is so strong that when one engages in it, he gradually gives up all material desires and becomes fully attracted to the lotus feet of Kṛṣṇa. All this is brought about by attraction for the transcendental qualities of the Lord.
TEXT 199
satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārthado yat punar arthitā yataḥ
svayaṁ vidhatte bhajatām anicchatām
icchā-pidhānaṁ nija-pāda-pallavam
SYNONYMS
satyam-it is true; diśati-He awards; arthitam-that which is desired; arthitaḥ-being requested; nṛṇām-by human beings; na-not; eva-certainly; artha-daḥ-giving desired things; yat-which; punaḥ-again; arthitā-request; yataḥ-from which; svayam-Himself; vidhatte-He gives; bhajatām-of those engaged in devotional service; anicchatām-even though not desiring; icchā-pidhānam-covering all other desires; nija-pāda-pallavam-the shelter of His own lotus feet.
TRANSLATION
” ‘Whenever Kṛṣṇa is requested to fulfill one’s desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause someone to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lord’s service, Kṛṣṇa forcibly gives one shelter at His lotus feet, where one will forget all other desires.’
PURPORT
This verse is from Śrīmad-Bhāgavatam (5.19.27).
TEXT 200
‘ātmā’-śabde ‘svabhāva’ kahe, tāte yei rame
ātmārāma jīva yata sthāvara-jaṅgame
SYNONYMS
ātmā-śabde-by the word ātmā; svabhāva-nature; kahe-is sometimes said; tāte-in that; yei rame-one who takes pleasure; ātmārāma-called ātmārāma; jīva-the living entities; yata-all of them; sthāvara-jaṅgame-the moving and nonmoving.
TRANSLATION
“Another meaning of the word ātmā is ‘one’s characteristic nature.’ Whoever enjoys his particular type of nature is called ātmārāma. Therefore, all living entities-be they moving or nonmoving-are also called ātmārāma.
TEXT 201
jīvera svabhāva–kṛṣṇa-‘dāsa’-abhimāna
dehe ātma-jñāne ācchādita sei ‘jñāna’
SYNONYMS
jīvera svabhāva-the original characteristic of all living entities; kṛṣṇa-dāsa-servant of Kṛṣṇa; abhimāna-the conception; dehe-in the material body; ātma-jñāne-by the conception of the self; ācchādita-covered; sei jñāna-that original consciousness.
TRANSLATION
“The original nature of every living entity is to consider himself the eternal servant of Kṛṣṇa. However, under the influence of māyā, he thinks himself to be the body, and thus his original consciousness is covered.
TEXT 202
ca-śabde ‘eva’, ‘api’-śabda samuccaye
‘ātmārāmā eva’ hañā śrī-kṛṣṇa bhajaye
SYNONYMS
ca-śabde-by the word ca; eva-the word eva; api-śabda-the word api; samuccaye-in the sense of aggregation; ātmārāmāḥ eva-all the ātmārāmas (all kinds of living entities); hañā-being; śrī-kṛṣṇa bhajaye-become engaged in the service of Lord Kṛṣṇa.
TRANSLATION
“In that case, by the word ca, the word eva is meant. The word api can be taken in the sense of aggregation. Thus the verse would read ātmārāmā eva; that is, ‘even all kinds of living beings worship Kṛṣṇa.’
PURPORT
It is here mentioned that every living entity is ātmārāma. Temporarily covered by the influence of māyā, the living entity serves his senses, which are represented as kāma-krodha-lobha-moha-mada-mātsarya. In the material condition, all living entities are engaged in sense gratification, but when they associate with devotees who follow the regulative principles, they become purified and awakened to their original consciousness. They then attempt to satisfy the senses of Lord Kṛṣṇa and engage in His devotional service.
TEXT 203
ei jīva–sanakādi saba muni-jana
‘nirgrantha’–mūrkha, nīca, sthāvara-paśu-gaṇa
SYNONYMS
ei jīva-these living entities; sanaka-ādi saba muni-jana-all the great personalities, such as Sanaka and Sanātana; nirgrantha-down to the illiterate; mūrkha-foolish person; nīca-lowborn; sthāvara-the trees and plants; paśu-gaṇa-the beasts and birds.
TRANSLATION
“Living entities include great personalities like the four Kumāras, low-class foolish people, trees, plants, birds and beasts.
TEXT 204
vyāsa-śuka-sanakādira prasiddha bhajana
‘nirgrantha’ sthāvarādira śuna vivaraṇa
SYNONYMS
vyāsa-of Vyāsadeva; śuka-of Śukadeva Gosvāmī; sanaka-ādira-of the four Kumāras; prasiddha bhajana-the devotional service is celebrated; nirgrantha-foolish, uneducated; sthāvara-ādira-of the immovable elements; śuna vivaraṇa-hear the description.
TRANSLATION
“The devotional service of Vyāsa, Śuka and the four Kumāras has already been well celebrated. Now let Me explain how immovable living entities like trees and plants engage in the Lord’s devotional service.
TEXT 205
kṛṣṇa-kṛpādi-hetu haite sabāra udaya
kṛṣṇa-guṇākṛṣṭa hañā tāṅhāre bhajaya
SYNONYMS
kṛṣṇa-kṛpā-ādi-hetu-the reason of Kṛṣṇa’s mercy; haite-from; sabāra udaya-anyone becomes a devotee; kṛṣṇa-guṇa-ākṛṣṭa hañā-being attracted by the transcendental qualities of Kṛṣṇa; tāṅhāre-Him; bhajaya-worship.
TRANSLATION
“Everyone is eligible to receive Kṛṣṇa’s mercy-including Vyāsadeva, the four Kumāras, Śukadeva Gosvāmī, lowborn creatures, trees, plants and beasts. By Kṛṣṇa’s mercy they are elevated and engaged in His service.
PURPORT
This is also confirmed in Bhagavad-gītā wherein the Lord says:
māṁ hi pārtha vyapāśritya
ye ‘pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te ‘pi yānti parāṁ gatim
“O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination.” (9.32)
Everyone is eligible to become Kṛṣṇa’s devotee. One simply has to be trained according to the approved process. It is the work of Kṛṣṇa’s confidential devotees to turn everyone into a Kṛṣṇa bhakta. If the confidential devotees do not take up the task of elevating everyone to Kṛṣṇa consciousness, then who will do it? Those who claim to be devotees but do not engage in Kṛṣṇa’s service to elevate all living creatures to Kṛṣṇa consciousness are to be considered kaniṣṭha-adhikārīs (people in the lowest stage of devotional service). When one rises to the second platform of devotional service, his business is to propagate Kṛṣṇa consciousness all over the world. Those who are active in the Kṛṣṇa consciousness movement should not remain in the neophyte stage but should rise to the platform of preachers, the second platform of devotional service. Devotional service is so enchanting that even the first-class devotees (uttama-adhikārīs) also come down to the second platform to preach and render service to the Lord for the benefit of the whole world.
TEXT 206
dhanyeyam adya dharaṇī tṛṇa-vīrudhas tvat-
pāda-spṛśo druma-latāḥ karajābhimṛṣṭāḥ
nadyo ‘drayaḥ khaga-mṛgāḥ sadayāvalokair
gopyo ‘ntareṇa bhujayor api yat-spṛhā śrīḥ
SYNONYMS
dhanyā-glorified; iyam-this; adya-today; dharaṇī-the surface of the globe; tṛṇa-vīrudhaḥ-the grass and herbs; tvat-Your; pāda-spṛśaḥ-from the touch of the lotus feet; druma-latāḥ-the creepers and trees; karaja-abhimṛṣṭāḥ-touched by Your nails; nadyaḥ-the rivers; adrayaḥ-the hills; khaga-mṛgāḥ-the birds and forest animals; sadaya-avalokaiḥ-because of Your merciful glances; gopyaḥ-the gopīs, the damsels of Vraja; antareṇa-by the region between; bhujayoḥ-Your two arms; api-also; yat-for which; spṛhā-desirous; śrīḥ-the goddess of fortune.
TRANSLATION
” ‘This land Vṛndāvana [Vrajabhūmi] is glorified today. Your lotus feet have touched the earth and grass. Your fingers have touched the trees and creepers, and Your merciful eyes have glanced upon rivers, hills, birds and beasts. The gopīs have been embraced by Your arms, and even the goddess of fortune desires this. Now all of these are glorified.’
PURPORT
This verse from Śrīmad-Bhāgavatam (10.15.8) is spoken by Lord Kṛṣṇa to Śrī Balarāma.
TEXT 207
gā gopakair anuvanaṁ nayator udāra-
veṇu-svanaiḥ kala-padais tanu-bhṛtsu sakhyaḥ
aspandanaṁ gatimatāṁ pulakas tarūṇāṁ
niryoga-pāśa-kṛta-lakṣaṇayor vicitram
SYNONYMS
gāḥ-the cows; gopakaiḥ-with the cowherd boys; anuvanam-to each forest; nayatoḥ-leading; udāra-very liberal; veṇu-svanaiḥ-by the vibrations of the flutes; kala-padaiḥ-having sweet tones; tanu-bhṛtsu-among the living entities; sakhyaḥ-O friends; aspandanam-the lack of movement; gatimatām-of those living entities that can move; pulakaḥ-the ecstatic jubilation; tarūṇām-of the otherwise nonmoving trees; niryoga-pāśa-the ropes for binding the rear legs of the cows; kṛta-lakṣaṇayoḥ-of those two (Kṛṣṇa and Balarāma), who are characterized by; vicitram-wonderful.
TRANSLATION
” ‘My dear friend, both Kṛṣṇa and Balarāma are passing through the forest leading Their cows with Their cowherd boy friends. They both carry ropes with which, at the time of milking, They bind the rear legs of the cows. When They play on Their flutes, all moving living entities are stunned, and nonmoving living entities experience ecstatic jubilation by Their sweet music. All these things are certainly very wonderful.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.21.19). All the gopīs were very attracted to Kṛṣṇa when they saw Him wandering in the forest with Baladeva. They thus praised the Lord’s activities.
TEXT 208
vana-latās tarava ātmani viṣṇuṁ
vyañjayantya iva puṣpa-phalāḍhyāḥ
praṇata-bhāra-viṭapā madhu-dhārāḥ
prema-hṛṣṭa-tanavo vavṛṣuḥ sma
SYNONYMS
vana-latāḥ-the herbs and plants; taravaḥ-the trees; ātmani-in the Supreme Soul; viṣṇum-the Supreme Personality of Godhead; vyañjayantyaḥ-manifesting; iva-like; puṣpa-phala-āḍhyāḥ-filled with luxuriant fruits and flowers; praṇata-bhāra-bowed down because of loads; viṭapāḥ-the trees; madhu-dhārāḥ-showers; prema-hṛṣṭa-inspired by love of Godhead; tanavaḥ-whose bodies; vavṛṣuḥ-constantly rained; sma-certainly.
TRANSLATION
” ‘The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Kṛṣṇa. Indeed, being so full, they were bowing down. They were inspired by such deep love for Kṛṣṇa that they were constantly pouring showers of honey. In this way the gopīs saw all the forest of Vṛndāvana.’
PURPORT
This verse is from Śrīmad-Bhāgavatam (10.35.9).
TEXT 209
kirāta-hūnāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khaśādayaḥ
ye ‘nye ca pāpā yad-upāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ
SYNONYMS
kirāta-the aborigines named Kirātas; hūna-the Hūnas; āndhra-Āndhras; pulinda-Pulindas; pulkaśāḥ-Pulkaśas; ābhīra-Ābhīras; śumbhāḥ-Śumbhas; yavanāḥ-persons who do not follow the Vedic injunctions and who eat cow’s flesh; khaśa-ādayaḥ-Khaśas and others; ye-those who; anye-similar others; ca-also; pāpāḥ-sinful persons; yat-of the Supreme Personality of Godhead; upāśraya-of the devotees; āśrayāḥ-taking shelter; śudhyanti-become purified; tasmai-unto Him, Lord Viṣṇu, because of whom they become purified; prabhaviṣṇave-to Lord Viṣṇu, the most powerful; namaḥ-respectful obeisances.
TRANSLATION
” ‘Kirāta, Hūna, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khaśa races and even others who are 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.’
TEXT 210
āge ‘tera’ artha kariluṅ, āra ‘chaya’ ei
ūnaviṁśati artha ha-ila mili’ ei dui
SYNONYMS
āge-previously; tera-thirteen; artha-meanings; kariluṅ-I have done; āra-another; chaya-six; ei-this; ūnaviṁśati-altogether nineteen; artha-meanings; ha-ila-there were; mili’-including; ei dui-these two.
TRANSLATION
“I have already spoken about the thirteen kinds of meaning. Now there are six more. Combined, these make nineteen.
PURPORT
The six different meanings are (1) mental speculators (vide verse 165), (2) those engaged in different types of endeavor (vide verse 168), (3) those who are patient and sober (vide verse 174), (4) those who are intelligent and learned scholars (vide verse 187), (5) those who are intelligent but illiterate and foolish (vide verse 187), and (6) those who are conscious of eternal servitorship to Kṛṣṇa (vide verse 201).
TEXT 211
ei ūniśa artha karilu, āge śuna āra
‘ātma’-śabde ‘deha’ kahe,–cāri artha tāra
SYNONYMS
ei-these; ūniśa-nineteen; artha-meanings; karilu-I have done; āge-ahead; śuna-hear; āra-more; ātma-śabde-by the word ātma; deha-the body; kahe-is understood; cāri artha-four meanings; tāra-of that.
TRANSLATION
“I have already explained nineteen different meanings. Now please hear further meanings. The word ātma also refers to the body, and this can be taken in four ways.
PURPORT
The four divisions are (1) aupādika-brahma-deha, the material body considered as Brahman with designations (vide verse 212), (2) karma-niṣṭha yājñikera karma-deha, the body engaged in ritualistic ceremonies of the Vedic injunctions (vide verse 214), (3) tapo-deha, the body engaged in austerities and penances (vide verse 216), and (4) sarva-kāma-deha, the body engaged for the satisfaction of all kinds of material desires (vide verse 218).
TEXT 212
dehārāmī dehe bhaje ‘dehopādhi brahma’
sat-saṅge seha kare kṛṣṇera bhajana
SYNONYMS
dehārāmī-persons who have accepted this body as the self and are interested only in sense gratification; dehe-in the body; bhaje-worships; deha-upādhi brahma-Brahman having the body as a designation; sat-saṅge-in the association of devotees; seha-such a person; kare-does; kṛṣṇera bhajana-service to Lord Kṛṣṇa.
TRANSLATION
“One in the bodily conception worships his own body as Brahman, but when he comes in contact with the devotee, he gives up this mistaken idea and engages himself in the devotional service of Lord Kṛṣṇa.
TEXT 213
udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ
parisara-paddhatiṁ hṛdayam āruṇayo daharam
tata udagād ananta tava dhāma śiraḥ paramaṁ
punar iha yat sametya na patanti kṛtānta-mukhe
SYNONYMS
udaram-the abdomen; upāsate-worship; ye-those who; ṛṣi-vartmasu-on the path marked out by the great saintly persons; kūrpa-dṛśaḥ-whose vision is grossly situated in the bodily conception of life; parisara-paddhatim-from which the system of the arteries comes; hṛdayam-the heart; āruṇayaḥ-saintly persons headed by Āruṇa Ṛṣi; daharam-the sky within the heart, the subtle conception of the Supersoul within the heart; tataḥ-from that; udagāt-went up; ananta-O unlimited one; tava-Your; dhāma-place; śiraḥ-the top of the head; paramam-supreme; punaḥ-again; iha-in this material world; yat-which; sametya-having achieved; na-not; patanti-fall down; kṛta-anta-mukhe-in the repetition of birth and death.
TRANSLATION
” ‘Those who follow the path of great, saintly mystic yogīs take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located. Such people are called śārk, which means that they are situated in the gross bodily conception. There are also followers of the ṛṣi known as Āruṇa. Following that path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, Paramātmā, is situated. They then worship Him. O, unlimited Ananta! Better than these persons are the mystic yogīs who worship You from the top of their heads. Beginning with the abdomen and proceeding through the heart, they reach the top of the head and pass through the brahma-randra, the hole at the top of the skull. Thus yogīs attain the perfectional platform and do not enter the cycle of birth and death again.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (10.87.18).
TEXT 214
dehārāmī karma-niṣṭha–yājñikādi jana
sat-saṅge ‘karma’ tyaji’ karaya bhajana
SYNONYMS
dehārāmī-those in the bodily concept of life; karma-niṣṭha-attracted to fruitive activities; yājñika-ādi jana-persons who perform ritualistic ceremonies for a better standard of life; sat-saṅge-in contact with devotees; karma tyaji’-giving up such fruitive activities; karaya bhajana-engages in the devotional service of the Lord.
TRANSLATION
“Those who are in the bodily conception mainly engage in fruitive activity. Those who perform yajñas and ritualistic ceremonies are also considered in the same category. However, when they are all in contact with the pure devotee, they give up their fruitive activity and fully engage in the service of the Lord.
TEXT 215
karmaṇy asminn anāśvāse
dhūma-dhūmrātmanāṁ bhavān
āpāyayati govinda-
pāda-padmāsavaṁ madhu
SYNONYMS
karmaṇi-in fruitive activity; asmin-in this; anāśvāse-although not positive in result; dhūma-dhūmra-ātmanām-whose bodies are simply becoming blackish because of smoke; bhavān-you; āpāyayati-give a chance to drink; govinda-pāda-padma-āsavam-the nectarean beverage flowing from the lotus feet of Govinda; madhu-sweet.
TRANSLATION
” ‘We have just begun performing this fruitive activity, a sacrificial fire, but due to the many imperfections in our action, we are not certain of its result. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.’
PURPORT
This verse from Śrīmad-Bhāgavatam (1.18.12) was spoken to Sūta Gosvāmī at the meeting of great sages at Naimiṣāraṇya. The great sages were headed by Śaunaka, and Sūta Gosvāmī spoke of the glorious activities of the Supreme Personality of Godhead at that meeting. At that time, all the ṛṣis assembled there neglected to complete the ritualistic ceremonies because there was no positive assurance of the results. All the performers were coated with black ash due to the large amount of smoke coming from the fire.
TEXT 216
‘tapasvī’ prabhṛti yata dehārāmī haya
sādhu-saṅge tapa chāḍi’ śrī-kṛṣṇa bhajaya
SYNONYMS
tapasvī-persons who undergo severe penances; prabhṛti-and so on; yata-all; dehārāmī haya-are within the category of the bodily concept of life; sādhu-saṅge-in the association of devotees; tapa chāḍi’-giving up all such processes of penance and austerity; śrī-kṛṣṇa bhajaya-engage themselves in the service of Lord Kṛṣṇa.
TRANSLATION
“The tapasvīs, those who undergo severe austerities and penances to elevate themselves to the higher planetary systems, are also in the same category. When such persons come in contact with a devotee, they give up all those practices and engage in Lord Kṛṣṇa’s service.
TEXT 217
yat-pāda-sevābhirucis tapasvinām
aśeṣa-janmopacitaṁ malaṁ dhiyaḥ
sadyaḥ kṣiṇoty anvaham edhatī satī
yathā padāṅguṣṭha-viniḥsṛtā sarit
SYNONYMS
yat-pāda-sevā-abhiruciḥ-the taste for serving the lotus feet of Lord Kṛṣṇa; tapasvinām-of persons undergoing severe penances; aśeṣa-unlimited; janma-upacitam-contracted from life after life; malam-dirt; dhiyaḥ-of the intelligence; sadyaḥ-immediately; kṣiṇoti-vanquishes; anvaham-every day; edhatī-increasing; satī-being in the mode of goodness; yathā-as; pada-aṅguṣṭha-viniḥsṛtā-emanating from the toe of the Lord; sarit-the River Ganges.
TRANSLATION
” ‘The taste for loving service is like the water of the River Ganges, which flows from the feet of Lord Kṛṣṇa. Every day that taste diminishes the results of sinful activities acquired over a period of many births by those who perform austerities.’
PURPORT
This is a quotation from Śrīmad-Bhāgavatam (4.21.31).
TEXT 218
dehārāmī, sarva-kāma–saba ātmārāma
kṛṣṇa-kṛpāya kṛṣṇa bhaje chāḍi’ saba kāma
SYNONYMS
dehārāmī-persons who are in the bodily concept of life; sarva-kāma-full of all material desires; saba-all; ātmārāma-enjoying self-satisfaction; kṛṣṇa-kṛpāya-by the mercy of Kṛṣṇa; kṛṣṇa bhaje-become engaged in the devotional service of Lord Kṛṣṇa; chāḍi’ saba kāma-giving up all sorts of material desire.
TRANSLATION
“As long as one labors under the bodily conception, he must fulfill volumes and volumes of material desires. Thus a person is called ātmārāma. When such an ātmārāma is favored by the mercy of Kṛṣṇa, he gives up his so-called self-satisfaction and engages in the transcendental loving service of the Lord.
TEXT 219
sthānābhilāṣī tapasi sthito ‘haṁ
tvāṁ prāptavān deva-munīndra-guhyam
kācaṁ vicinvann api divya-ratnaṁ
svāmin kṛtārtho ‘smi varaṁ na yāce
SYNONYMS
sthāna-abhilāṣī-desiring a very high position in the material world; tapasi-in severe austerities and penances; sthitaḥ-situated; aham-I; tvām-You; prāptavān-have obtained; deva-muni-indra-guhyam-difficult to achieve even for great demigods, saintly persons and kings; kācam-a piece of glass; vicinvan-searching for; api-although; divya-ratnam-a transcendental gem; svāmin-O my Lord; kṛta-arthaḥ asmi-I am fully satisfied; varam-any benediction; na yāce-I do not ask.
TRANSLATION
[When he was being benedicted by the Supreme Personality of Godhead, Dhruva Mahārāja said], ” ‘O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.’
PURPORT
This verse is from the Hari-bhakti-sudhodaya (7.28).
TEXT 220
ei cāri artha saha ha-ila ‘teiśa’ artha
āra tina artha śuna parama samartha
SYNONYMS
ei-these; cāri-four; artha-meanings; saha-with; ha-ila-there were; teiśa artha-twenty-three different varieties of imports; āra tina artha-another three imports; śuna-hear; parama samartha-very strong.
TRANSLATION
“In addition to the nineteen other meanings, this ātmārāma meaning [including those laboring under the bodily conception] makes four meanings altogether and brings the total to twenty-three meanings. Now hear of another three meanings, which are very suitable.
PURPORT
The three different meanings are (1) the word ca meaning “in due course’ ” (2) the words ca meaning eva, and api meaning “censure,” and (3) nirgrantha, meaning “one who is very poor, without money.”
TEXT 221
ca-śabde ‘samuccaye’, āra artha kaya
‘ātmārāmāś ca munayaś ca’ kṛṣṇere bhajaya
SYNONYMS
ca-śabde-by the word ca; samuccaye-in aggregation; āra-another; artha-import; kaya-is meant; ātmārāmāḥ ca munayaḥ ca-all the ātmārāmas and munis; kṛṣṇere bhajaya-worship Kṛṣṇa.
TRANSLATION
“As mentioned above, the word ca has been used to mean ‘aggregate.’ According to this meaning, all the ātmārāmas and the munis engage in Kṛṣṇa’s service. Besides ‘aggregate,’ there is another meaning of the word ca.
TEXT 222
‘nirgranthāḥ’ hañā ihāṅ ‘api’–nirdhāraṇe
‘rāmaś ca kṛṣṇaś ca’ yathā viharaye vane
SYNONYMS
nirgranthāḥ hañā-being liberated saintly persons; ihāṅ-here; api-the word api; nirdhāraṇe-in the sense of certainty; rāmaḥ ca kṛṣṇaḥ ca-both Rāma and Kṛṣṇa; yathā-as; viharaye-enjoy walking; vane-in the forest.
TRANSLATION
“The word nirgranthāḥ is used as an adjective, and api is used in the sense of certainty. For instance, rāmaś ca kṛṣṇaś ca means that both Rāma and Kṛṣṇa enjoy walking in the forest.
Because it is said that both Rāma and Kṛṣṇa enjoy wandering in the forest, it is understood that both of Them are enjoying Their tour within the forest.
TEXT 223
ca-śabde ‘anvācaye’ artha kahe āra
‘baṭo, bhikṣām aṭa, gāṁ cānaya’ yaiche prakāra
SYNONYMS
ca-śabde-by the word ca; anvācaye-in presenting an action of secondary importance; artha-meaning; kahe-says; āra-another; baṭo-O brahmacārī: bhikṣām aṭa-just bring some alms; gām ca ānaya-also, at the same time, bring the cows; yaiche prakāra-in this way.
TRANSLATION
“The word ca also means anvācaye, which means to present a secondary thing to be done at the same time. This is the way of understanding the word anvācaye. An example is: ‘O brahmacārī, go out to collect alms and at the same time bring in the cows.’
TEXT 224
kṛṣṇa-manane muni kṛṣṇe sarvadā bhajaya
‘ātmārāmā api’ bhaje,–gauṇa artha kaya
SYNONYMS
kṛṣṇa-manane-in meditating on Kṛṣṇa; muni-saintly persons; kṛṣṇe-unto Lord Kṛṣṇa; sarvadā-always; bhajaya-perform devotional service; ātmārāmāḥ api-also those who are ātmārāmas; bhaje-engage themselves in devotional service; gauṇa artha kaya-this is also another secondary import.
TRANSLATION
“Saintly persons who are always meditating upon Kṛṣṇa are engaged in the devotional service of the Lord. The ātmārāmas are also engaged in the Lord’s service. That is the indirect import.
PURPORT
The anvācaye meaning of the word ca indicates that between the two words compounded by the word ca, one is given more importance, and the other is considered subordinate. For example: “O brahmacārī, please go out and collect alms and at the same time bring in the cows.” In this statement, the collection of alms is of first importance, and the second business of collecting the cows is subordinate. Similarly, one who always meditates upon Kṛṣṇa is mainly a devotee of Kṛṣṇa engaged in His devotional service. Other ātmārāmas are subordinate in devotional service.
TEXT 225
‘ca’ evārthe–‘munayaḥ eva’ kṛṣṇere bhajaya
“ātmārāmā api”–‘api’ ‘garhā’-artha kaya
SYNONYMS
ca-the word ca; eva-arthe-in the sense of eva; munayaḥ eva-just the saintly persons; kṛṣṇere bhajaya-engage themselves in the devotional service of Lord Kṛṣṇa; ātmārāmāḥ api-also in this combination, ātmārāmā api; api-the word api; garhā-artha kaya-in the sense of censure.
TRANSLATION
“The word ca is also used to indicate the certainty that only saintly persons are engaged in rendering devotional service to Kṛṣṇa. In the combination ātmārāmā api, api is used in the sense of censure.
TEXT 226
‘nirgrantha hañā’–ei duṅhāra ‘viśeṣaṇa’
āra artha śuna, yaiche sādhura saṅgama
SYNONYMS
nirgrantha hañā-becoming nirgrantha; ei-this; duṅhāra-of both; viśeṣaṇa-the adjective; āra artha-another import; śuna-please hear; yaiche-in which; sādhura saṅgama-there is association with devotees.
TRANSLATION
“The word nirgrantha is taken as an adjective modifying muni and ātmārāma. There is another meaning, which you may hear from Me, indicating association with a devotee. Now I shall explain how it is that through the association of devotees, even a nirgrantha can become a devotee.
TEXT 227
nirgrantha-śabde kahe tabe ‘vyādha’, ‘nirdhana’
sādhu-saṅge seha kare śrī-kṛṣṇa-bhajana
SYNONYMS
nirgrantha-śabde-by the word nirgrantha; kahe-is said; tabe-therefore; vyādha-a hunter; nirdhana-without any riches; sādhu-saṅge-by the association of a saintly person; seha-he also; kare-engages himself; śrī-kṛṣṇa-bhajana-in the devotional service of Lord Kṛṣṇa.
TRANSLATION
“The word nirgrantha-when combined with api, used in the sense of certainty-indicates a person who is a hunter by profession or who is very poor. Nonetheless, when such a person associates with a great saint like Nārada, he engages in Lord Kṛṣṇa’s devotional service.
TEXT 228
‘kṛṣṇārāmāś ca’ eva–haya kṛṣṇa-manana
vyādha hañā haya pūjya bhāgavatottama
SYNONYMS
kṛṣṇa-ārāmāḥ ca-one who takes pleasure in Kṛṣṇa; eva-certainly; haya-there is; kṛṣṇa-manana-meditation on Kṛṣṇa; vyādha hañā-being a hunter; haya-is; pūjya-worshipable; bhāgavata-uttama-the best of the devotees.
TRANSLATION
“The words kṛṣṇārāmaś ca refer to one who takes pleasure in thinking of Kṛṣṇa. Even though such a person may be a hunter, he is still worshipable and is the best of devotees.
TEXT 229
eka bhakta-vyādhera kathā śuna sāvadhāne
yāhā haite haya sat-saṅga-mahimāra jñāne
SYNONYMS
eka bhakta-vyādhera-one devotee who was a hunter; kathā-narration; śuna-please hear; sāvadhāne-with attention; yāhā haite-from which; haya-there is; sat-saṅga-mahimāra jñāne-knowledge of the greatness of association with a great devotee.
TRANSLATION
“I shall now narrate the story of how the hunter became a great devotee by the association of such an exalted personality as Nārada Muni. From this story, one can understand the greatness of association with pure devotees.
TEXT 230
eka dina śrī-nārada dekhi’ nārāyaṇa
triveṇī-snāne prayāga karilā gamana
SYNONYMS
eka dina-one day; śrī-nārada-the great saintly person Nārada; dekhi’ nārāyaṇa-after visiting Lord Nārāyaṇa; tri-veṇī-snāne-to bathe at the confluence of the Ganges, Yamunā and Sarasvatī rivers; prayāga-to Prayāga; karilā gamana-went.
TRANSLATION
“Once upon a time the great saint Nārada, after visiting Lord Nārāyaṇa in the Vaikuṇṭhas, went to Prayāga to bathe at the confluence of three rivers-the Ganges, Yamunā and Sarasvatī.
PURPORT
The great saint Nārada is so liberated that he can go to the Vaikuṇṭha planets to see Nārāyaṇa and then immediately come to this planet in the material world and go to Prayāga to bathe in the confluence of three rivers. The word tri-veṇī refers to a confluence of three rivers. This confluence is still visited by many hundreds of thousands of people who go there to bathe, especially during the month of January (Māgha-melā). A liberated person who has no material body can go anywhere and everywhere; therefore a living entity is called sarva-ga, which indicates that he can go anywhere and everywhere. Presently scientists are trying to go to other planets, but due to their material bodies, they are not free to move at will. However, when one is situated in his original spiritual body, he can move anywhere and everywhere without difficulty. Within this material world there is a planet called Siddhaloka, whose inhabitants can go from one planet to another without the aid of a machine or space rocket. In the material world every planet has a specific advantage (vibhūti-bhinna). In the spiritual world, however, all the planets and their inhabitants are composed of spiritual energy. Because there are no material impediments, it is said that everything in the spiritual world is one.
TEXT 231
vana-pathe dekhe mṛga āche bhūme paḍi’
bāṇa-viddha bhagna-pāda kare dhaḍ-phaḍi
SYNONYMS
vana-pathe-on the forest path; dekhe-saw; mṛga-deer; āche-there was; bhūme paḍi’-lying on the ground; bāṇa-viddha-pierced by an arrow; bhagna-pāda-broken legs; kare dhaḍ-phaḍi-twisting with pain.
TRANSLATION
“Nārada Muni saw that a deer was lying on the path through the forest and that it was pierced by an arrow. It had broken legs and was twisting due to much pain.
TEXT 232
āra kata-dūre eka dekhena śūkara
taiche viddha bhagna-pāda kare dhaḍ-phaḍa
SYNONYMS
āra kata-dūre-still farther along; eka-one; dekhena-sees; śūkara-a boar; taiche-similarly; viddha-pierced; bhagna-pāda-broken legs; kare dhaḍ-phaḍa-twists in pain.
TRANSLATION
“Farther ahead, Nārada Muni saw a boar pierced by an arrow. Its legs were also broken, and it was twisting in pain.
TEXT 233
aiche eka śaśaka dekhe āra kata-dūre
jīvera duḥkha dekhi’ nārada vyākula-antare
SYNONYMS
aiche-similarly; eka śaśaka-one rabbit; dekhe-he sees; āra kata-dūre-still farther ahead; jīvera-of the living entity; duḥkha dekhi’-seeing such horrible miseries; nārada-the great saintly person; vyākula-antare-very pained within himself.
TRANSLATION
“When he went farther, he saw a rabbit that was also suffering. Nārada Muni was greatly pained at heart to see living entities suffer so.
TEXT 234
kata-dūre dekhe vyādha vṛkṣe oṅta hañā
mṛga māribāre āche bāṇa yuḍiyā
SYNONYMS
kata-dūre-somewhat farther; dekhe-Nārada Muni saw; vyādha-the hunter; vṛkṣe oṅta hañā-hiding behind a tree; mṛga māribāre-to kill the animals; āche-was there; bāṇa yuḍiyā-with arrows in the hand.
TRANSLATION
“When Nārada Muni advanced farther, he saw a hunter behind a tree. This hunter was holding arrows, and he was ready to kill more animals.
TEXT 235
śyāma-varṇa rakta-netra mahā-bhayaṅkara
dhanur-bāṇa haste,–yena yama daṇḍa-dhara
SYNONYMS
śyāma-varṇa-blackish color; rakta-netra-reddish eyes; mahā-bhayaṅkara-very fearful bodily features; dhanuḥ-bāṇa haste-with arrows and bow in hand; yena yama daṇḍa-dhara-exactly like the superintendent of death, Yamarāja.
TRANSLATION
“The hunter’s body was blackish. He had reddish eyes, and he appeared fierce. It was as if the superintendent of death, Yamarāja, was standing there with bows and arrows in his hands.
TEXT 236
patha chāḍi’ nārada tāra nikaṭe calila
nārade dekhi’ mṛga saba palāñā gela
SYNONYMS
patha chāḍi’-leaving aside the path; nārada-the saintly person Nārada; tāra nikaṭe-near him; calila-went; nārade dekhi’-seeing Nārada; mṛga-the animals; saba-all; palāñā gela-left, running away.
TRANSLATION
“When Nārada Muni left the forest path and went to the hunter, all the animals immediately saw him and fled.
TEXT 237
kruddha hañā vyādha tāṅre gāli dite cāya
nārada-prabhāve mukhe gāli nāhi āya
SYNONYMS
kruddha hañā-being very angry; vyādha-the hunter; tāṅre-him; gāli dite cāya-wanted to abuse; nārada-prabhāve-by the influence of Nārada; mukhe-in the mouth; gāli-abusive language; nāhi āya-did not come.
TRANSLATION
“When all the animals fled, the hunter wanted to chastise Nārada with abusive language, but due to Nārada’s presence, he could not utter anything abusive.
TEXT 238
“gosāñi, prayāṇa-patha chāḍi’ kene āilā
tomā dekhi’ mora lakṣya mṛga palāilā”
SYNONYMS
gosāñi-O great saintly person; prayāṇa-patha chāḍi’-leaving aside the general path; kene-why; āilā-have you come; tomā dekhi’-seeing you; mora lakṣya-my targets; mṛga-the animals; palāilā-fled.
TRANSLATION
“The hunter addressed Nārada Muni: ‘O gosvāmī! O great saintly person! Why have you left the general path through the forest to come to me? Simply by seeing you, all the animals I was hunting have now fled.’
TEXT 239
nārada kahe,–“patha bhuli’ āilāṅa puchite
mane eka saṁśaya haya, tāhā khaṇḍāite
SYNONYMS
nārada kahe-Nārada Muni replied; patha bhuli’-leaving the general path; āilāṅa-I have come; puchite-to inquire from you; mane-in my mind; eka-one; saṁśaya haya-there is a doubt; tāhā-that; khaṇḍāite-to cause to break.
TRANSLATION
“Nārada Muni replied, ‘Leaving the path, I have come to you to settle a doubt that is in my mind.
TEXT 240
pathe ye śūkara-mṛga, jāni tomāra haya”
vyādha kahe,–“yei kaha, sei ta’ niścaya”
SYNONYMS
pathe-on the path; ye-those; śūkara-mṛga-boars and other animals; jāni-I can understand; tomāra haya-all belong to you; vyādha kahe-the hunter replied; yei kaha-whatever you are saying; sei ta’ niścaya-it is a fact.
TRANSLATION
” ‘I was wondering whether all the boars and other animals that are half-killed belong to you.’ The hunter replied, ‘Yes, what you are saying is so.’
TEXT 241
nārada kahe,–“yadi jīve māra’ tumi bāṇa
ardha-mārā kara kene, nā lao parāṇa?”
SYNONYMS
nārada kahe-Nārada Muni said; yadi-if; jīve-in the animals; māra’-pierce; tumi-you; bāṇa-your arrows; ardha-mārā kara-you half-kill; kene-why; nā lao parāṇa-don’t you take their lives completely.
TRANSLATION
“Nārada Muni then inquired, ‘Why did you not kill the animals completely? Why did you half-kill them by piercing their bodies with arrows?’
TEXT 242
vyādha kahe,–“śuna, gosāñi, ‘mṛgāri’ mora nāma
pitāra śikṣāte āmi kari aiche kāma
SYNONYMS
vyādha kahe-the hunter replied; śuna-please hear; gosāñi-O great saintly person; mṛga-ari-the enemy of the animals; mora nāma-my name; pitāra śikṣāte-by the teaching of my father; āmi-I; kari-do; aiche kāma-such acts.
TRANSLATION
“The hunter replied, ‘My dear saintly person, my name is Mṛgāri, enemy of animals. My father taught me to kill them in that way.
TEXT 243
ardha-mārā jīva yadi dhaḍ-phaḍa kare
tabe ta’ ānanda mora bāḍaye antare”
SYNONYMS
ardha-mārā jīva-half-killed living beings; yadi-if; dhaḍ-phaḍa kare-twist and turn because of suffering; tabe-then; ta’-certainly; ānanda-pleasure; mora-my; bāḍaye antare-increases within.
TRANSLATION
” ‘When I see half-killed animals suffer, I feel great pleasure.’
TEXT 244
nārada kahe,–‘eka-vastu māgi tomāra sthāne’
vyādha kahe,–“mṛgādi laha, yei tomāra mane
SYNONYMS
nārada kahe-Nārada Muni said; eka-vastu māgi-I wish to beg one thing; tomāra sthāne-from you; vyādha kahe-the hunter replied; mṛga-ādi laha-take some of the hunted animals; yei tomāra mane-whatever you like.
TRANSLATION
“Nārada Muni then told the hunter, ‘I have one thing to beg of you.’ The hunter replied, ‘You may take whatever animals or anything else you would like.
TEXT 245
mṛga-chāla cāha yadi, āisa mora ghare
yei cāha tāhā diba mṛga-vyāghrāmbare”
SYNONYMS
mṛga-chāla-deerskin; cāha yadi-if you want; āisa mora ghare-come to my place; yei cāha-whatever you want; tāhā-that; diba-I shall give; mṛga-vyāghra-ambare-whether a deerskin or a tiger skin.
TRANSLATION
” ‘I have many skins if you would like them. I shall give you either a deerskin or a tiger skin.’
TEXT 246
nārada kahe,–“ihā āmi kichu nāhi cāhi
āra eka-dāna āmi māgi tomā-ṭhāñi
SYNONYMS
nārada kahe-Nārada Muni said; ihā-this; āmi kichu nāhi cāhi-I don’t want any; āra-another; eka-dāna-one charity; āmi-I; māgi-beg; tomā-ṭhāñi-from you.
TRANSLATION
“Nārada Muni said, ‘I do not want any of the skins. I am only asking one thing from you in charity.
TEXT 247
kāli haite tumi yei mṛgādi māribā
prathamei māribā, ardha-mārā nā karibā”
SYNONYMS
kāli haite-from tomorrow; tumi-you; yei-whatever; mṛga-ādi-animals; māribā-you will kill; prathamei māribā-kill them in the beginning; ardha-mārā-half-killing; nā karibā-do not do.
TRANSLATION
” ‘I beg you that from this day on you will kill animals completely and not leave them half-dead.’
TEXT 248
vyādha kahe,–“kibā dāna māgilā āmāre
ardha mārile kibā haya, tāhā kaha more”
SYNONYMS
vyādha kahe-the hunter replied; kibā dāna-what kind of charity; māgilā āmāre-have you begged from me; ardha mārile-in half-killing; kibā-what; haya-there is; tāhā-that; kaha more-kindly explain to me.
TRANSLATION
“The hunter replied, ‘My dear sir, what are you asking of me? What is wrong with the animals’ lying there half-killed? Will you please explain this to me?’
TEXT 249
nārada kahe,–“ardha mārile jīva pāya vyathā
jīve duḥkha ditecha, tomāra ha-ibe aiche avasthā
SYNONYMS
nārada kahe-Nārada Muni replied; ardha mārile-by half-killing the animals; jīva pāya vyathā-the living beings suffer too much pain; jīve duḥkha ditecha-you are giving troubles to the living beings; tomāra-your; ha-ibe-there will be; aiche avasthā-the same suffering in retaliation.
TRANSLATION
“Nārada Muni replied, ‘If you leave the animals half-dead, you are purposefully giving them pain. Therefore you will have to suffer in retaliation.’
PURPORT
This is an authoritative statement given by the greatest authority, Nārada Muni. If one gives another living entity unnecessary pain, one will certainly be punished by the laws of nature by a similar pain. Although the hunter Mṛgāri was uncivilized, he still had to suffer the results of his sinful activities. However, if a civilized man kills animals regularly in a slaughterhouse to maintain his so-called civilization, using scientific methods and machines to kill animals, one cannot even estimate the suffering awaiting him. So-called civilized people consider themselves very advanced in education, but they do not know about the stringent laws of nature. According to nature’s law, it is a life for a life. We can hardly imagine the sufferings of one who maintains a slaughterhouse. He endures suffering not only in this life, but in his next life also. It is said that a hunter, murderer or killer is advised not to live and not to die. If he lives, he accumulates even more sins, which bring about more suffering in a future life. He is advised not to die because his dying means that he immediately begins to endure more suffering. Therefore he is advised not to live and not to die.
As followers of the Vedic principles, we accept the statements of Nārada Muni in this regard. It is our duty to see that no one suffers due to sinful activities. Foolish rascals are described in Bhagavad-gītā as māyayāpahṛta-jñānāḥ, which indicates that although they are superficially educated, māyā has taken their real knowledge away. Such people are presently leading human society. In Śrīmad-Bhāgavatam they are also described as andhā yathāndhair upanīyamānāḥ. These rascals are themselves blind, and yet they are leading others who are blind. When people follow such leaders, they suffer unlimited pains in the future. Despite so-called advancement, all this is happening. Who is safe? Who is happy? Who is without anxiety?
TEXT 250
vyādha tumi, jīva māra–‘alpa’ aparādha tomāra
kadarthanā diyā māra’–e pāpa ‘apāra’
SYNONYMS
vyādha tumi-you are a hunter; jīva māra-your occupation is to kill animals; alpa-slight; aparādha-offense; tomāra-your; kadarthanā diyā-unnecessarily giving them pain; māra’-when you kill; e pāpa apāra-this sinful activity is unlimited.
TRANSLATION
“Nārada Muni continued, ‘My dear hunter, your business is killing animals. That is a slight offense on your part, but when you consciously give them unnecessary pain by leaving them half-dead, you incur very great sins.’
PURPORT
This is another good instruction to animal killers. There are always animal killers and animal eaters in human society because less civilized people are accustomed to eating meat. In Vedic civilization, meat-eaters are advised to kill an animal for the goddess Kālī or a similar demigod. This is in order not to give the animal unnecessary pain, as slaughterhouses do. In the balidāna sacrifice to a demigod, it is recommended to cut the throat of an animal with one slice. This should be done on a dark-moon night, and the painful noises expressed by the animal at the time of being slaughtered are not to be heard by anyone. There are also many other restrictions. Slaughter is only allowed once a month, and the killer of the animal has to suffer similar pains in his next life. At the present moment, so-called civilized men do not sacrifice animals to a deity in a religious or ritualistic way. They openly kill animals daily by the thousands for no purpose other than the satisfaction of the tongue. Because of this the entire world is suffering in so many ways. Politicians are unnecessarily declaring war, and, according to the stringent laws of material nature, massacres are taking place between nations.
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.” (Bg. 3.27) The laws of prakṛti (nature) are very stringent. No one should think that he has the freedom to kill animals and not suffer the consequences. One cannot be safe by doing this. Nārada Muni herein says that animal killing is offensive, especially when animals are given unnecessary pain. Meat-eaters and animal killers are advised not to purchase meat from the slaughterhouse. They can worship Kālī once a month, kill some unimportant animal and eat it. Even by following this method, one is still an offender.
TEXT 251
kadarthiyā tumi yata mārilā jīvere
tārā taiche tomā māribe janma-janmāntare”
SYNONYMS
kadarthiyā-giving unnecessary pangs; tumi-you; yata-all; mārilā-killed; jīvere-the living entities; tārā-all of them; taiche-similarly; tomā-you; māribe-will kill; janma-janma-antare-life after life.
TRANSLATION
“Nārada Muni continued, ‘All the animals that you have killed and given unnecessary pain will kill you one after the other in your next life and in life after life.’
PURPORT
This is another authoritative statement made by the great sage Nārada. Those who kill animals and give them unnecessary pain-as people do in slaughterhouses-will be killed in a similar way in the next life and in many lives to come. One can never be excused from such an offense. If one kills many thousands of animals in a professional way so that other people can purchase the meat to eat, one must be ready to be killed in a similar way in his next life and in life after life. There are many rascals who violate their own religious principles. According to Judeo-Christian scriptures, it is clearly said, “Thou shalt not kill.” Nonetheless, giving all kinds of excuses, even the heads of religions indulge in killing animals while trying to pass as saintly persons. This mockery and hypocrisy in human society bring about unlimited calamities; therefore occasionally there are great wars. Masses of such people go out onto battlefields and kill themselves. Presently they have discovered the atomic bomb, which is simply awaiting wholesale destruction. If people want to be saved from the killing business life after life, they must take to Kṛṣṇa consciousness and cease sinful activity. The International Society for Krishna Consciousness recommends that everyone abandon meat-eating, illicit sex, intoxication and gambling. When one gives up these sinful activities, he can understand Kṛṣṇa and take to this Kṛṣṇa consciousness movement. We therefore request everyone to abandon sinful activity and chant the Hare Kṛṣṇa mantra. In this way people can save themselves from repeated birth and death.
TEXT 252
nārada-saṅge vyādhera mana parasanna ha-ila
tāṅra vākya śuni’ mane bhaya upajila
SYNONYMS
nārada-saṅge-in the association of the great sage Nārada Muni; vyādhera-of the hunter; mana-the mind; parasanna ha-ila-became cleansed and satisfied; tāṅra-his; vākya-words; śuni’-hearing; mane-in the mind; bhaya upajila-some fear arose.
TRANSLATION
“In this way, through the association of the great sage Nārada Muni, the hunter was a little convinced of his sinful activity. He therefore became somewhat afraid due to his offenses.
PURPORT
This is the effect of associating with a pure devotee. Our preachers who are preaching Kṛṣṇa consciousness all over the world should follow in the footsteps of Nārada Muni and become purified by following the four principles and chanting the Hare Kṛṣṇa mahā-mantra. This will make them fit to become Vaiṣṇavas. Then, when they speak to sinful people about the teachings of this Kṛṣṇa consciousness movement, people will be affected and take the instructions. We receive instructions in devotional service through the disciplic succession. Nārada Muni is our original guru because he is the spiritual master of Vyāsadeva. Vyāsadeva is the spiritual master of our disciplic succession; therefore we should follow in the footsteps of Nārada Muni and become pure Vaiṣṇavas. A pure Vaiṣṇava is one who has no ulterior motive. He has totally dedicated himself to the service of the Lord. He does not have material desires, and he is not interested in so-called learning and philanthropic work. The so-called learned scholars and philanthropists are actually karmīs and jñānīs, and some are actually misers engaged in sinful activity. All are condemned because they are not devotees of Lord Kṛṣṇa.
This is a chance to become purified by associating with this Kṛṣṇa consciousness movement and strictly following the rules and regulations. By chanting the Hare Kṛṣṇa mahā-mantra, one can become free from all contamination, especially contamination brought about by the killing of animals. Lord Kṛṣṇa Himself requested:
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” (Bg. 18.66)
We should take this instruction from Kṛṣṇa and follow in the footsteps of Nārada Muni in the disciplic succession. If we simply surrender unto Kṛṣṇa’s lotus feet and take this Kṛṣṇa consciousness movement seriously, we can be freed from the karma incurred by sin. If we are intelligent enough, we shall engage in the loving service of the Lord. Then our lives will be successful, and we shall not have to suffer like the hunter life after life. By killing animals, not only will we be bereft of the human form but we will have to take an animal form and somehow or other be killed by the same type of animal we have killed. This is the law of nature. The Sanskrit word māṁsa means “meat.” It is said: māṁ saḥ khadati iti māṁsaḥ. That is, “I am now eating the flesh of an animal who will some day in the future be eating my flesh.”
TEXT 253
vyādha kahe,–“bālya haite ei āmāra karma
kemane tarimu muñi pāmara adhama?
SYNONYMS
vyādha kahe-the hunter said; bālya haite-from the very beginning of my childhood; ei āmāra karma-I have been taught this business (half-killing animals); kemane-how; tarimu-shall become free from these sinful activities; muñi-I; pāmara adhama-sinful and misled.
TRANSLATION
“The hunter then admitted that he was convinced of his sinful activity, and he said, ‘I have been taught this business from my very childhood. Now I am wondering how I can become freed from these unlimited volumes of sinful activity.’
This kind of admission is very beneficial as long as one does not again commit sin. Cheating and hypocrisy are not tolerated by higher authorities. If one understands what sin is, he should give it up with sincerity and regret and surrender unto the lotus feet of the Supreme Personality of Godhead through His agent, the pure devotee. In this way, one can be freed from the reactions of sin and make progress in devotional service. However, if one continues committing sins after making some atonement, he will not be saved. In the śāstras, such atonement is compared to an elephant’s bathing. An elephant takes a very good bath and cleanses its body very nicely, but as soon as it comes out of the water, it picks up some dust on the shore and throws it all over its body. Atonement may be carried out very nicely, but it will not help a person if he continues committing sins. Therefore the hunter first admitted his sinful activity before the saintly person Nārada and then asked how he could be saved.
TEXT 254
ei pāpa yāya mora, kemana upāye?
nistāra karaha more, paḍoṅ tomāra pāye”
SYNONYMS
ei-this; pāpa yāya mora-sinful reaction of my life can be washed off; kemana upāye-by what means; nistāra karaha more-kindly deliver me; paḍoṅ-I fall down; tomāra pāye-at your lotus feet.
TRANSLATION
“The hunter continued, ‘My dear sir, please tell me how I can be relieved from the reactions of my sinful life. Now I fully surrender unto you and fall down at your lotus feet. Please deliver me from sinful reactions.’
PURPORT
By the grace of Nārada Muni, the hunter came to his good senses and immediately surrendered unto the saint’s lotus feet. This is the process. By associating with a saintly person, one is able to understand the reactions of his sinful life. When one voluntarily surrenders to a saintly person who is a representative of Kṛṣṇa and follows his instructions, one can become freed from sinful reaction. Kṛṣṇa demands the surrender of a sinful man, and Kṛṣṇa’s representative gives the same instructions. The representative of Kṛṣṇa never tells his disciple, “Surrender unto me.” Rather he says, “Surrender unto Kṛṣṇa.” If the disciple accepts this principle and surrenders himself through the representative of Kṛṣṇa, his life is saved.
TEXT 255
nārada kahe,–‘yadi dhara āmāra vacana
tabe se karite pāri tomāra mocana’
SYNONYMS
nārada kahe-Nārada Muni replied; yadi dhara-if you accept; āmāra vacana-my instruction; tabe-then; se-this; karite pāri-I can do; tomāra-your; mocana-liberation.
TRANSLATION
“Nārada Muni assured the hunter, ‘If you listen to my instructions, I shall find the way you can be liberated.’
PURPORT
Gaurāṅgera bhakta-gaṇe jane jane śakti dhare. The purport of this song is that the devotees of Lord Śrī Caitanya Mahāprabhu are very powerful, and each and every one of them can deliver the whole world. What, then, to speak of Nārada Muni? If one follows the instructions of Nārada Muni, one can be delivered from any amount of sinful reactions. This is the process. One must follow the instructions of a spiritual master; then one will certainly be delivered from all sinful reaction. This is the secret of success. Yasya deve parā bhaktir yathā deve tathā gurau. If one has unflinching faith in Kṛṣṇa and the spiritual master, the result is tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ: all the conclusions of revealed scriptures will be open to such a person. A pure devotee of Kṛṣṇa can make the same demands that Nārada Muni is making. He says, “If you follow my instructions, I shall take responsibility for your liberation.” A pure devotee like Nārada can give assurance to any sinful man because by the grace of the Lord such a devotee is empowered to deliver any sinful person if that person follows the principles set forth.
TEXT 256
vyādha kahe,–‘yei kaha, sei ta’ kariba’
nārada kahe,–‘dhanuka bhāṅga, tabe se kahiba’
SYNONYMS
vyādha kahe-the hunter replied; yei kaha-whatever you say; sei ta’ kariba-that I shall do; nārada kahe-Nārada Muni replied; dhanuka bhāṅga-break your bow; tabe-then; se kahiba-I shall speak to you.
TRANSLATION
“The hunter then said, ‘My dear sir, whatever you say I shall do.’ Nārada immediately ordered him, ‘First of all, break your bow. Then I shall tell you what is to be done.’
PURPORT
This is the process of initiation. The disciple must admit that he will no longer commit sinful activity-namely illicit sex, meat-eating, gambling and intoxication. He promises to execute the order of the spiritual master. Then the spiritual master takes care of him and elevates him to spiritual emancipation.
TEXT 257
vyādha kahe,–‘dhanuka bhāṅgile vartiba kemane?’
nārada kahe,–‘āmi anna diba prati-dine’
SYNONYMS
vyādha kahe-the hunter replied; dhanuka bhāṅgile-if I break my bow; vartiba kemane-what will be the source of my maintenance; nārada kahe-Nārada Muni replied; āmi-I; anna-food; diba-shall supply; prati-dine-every day.
TRANSLATION
“The hunter replied, ‘If I break my bow, how shall I maintain myself?’ Nārada Muni replied, ‘Do not worry. I shall supply all your food every day.’
PURPORT
The source of our income is not actually the source of our maintenance. Every living being-from the great Brahmā down to an insignificant ant-is being maintained by the Supreme Personality of Godhead. Eko bahūnāṁ yo vidadhāti kāmān. The one Supreme Being, Kṛṣṇa, maintains everyone. Our so-called source of income is our own choice only. If I wish to be a hunter, it will appear that hunting is the source of my income. If I become a brāhmaṇa and completely depend on Kṛṣṇa, I do not conduct a business, but nonetheless my maintenance is supplied by Kṛṣṇa. The hunter was disturbed about breaking his bow because he was worried about his income. Nārada Muni assured the hunter because he knew that the hunter was not being maintained by the bow but by Kṛṣṇa. Being the agent of Kṛṣṇa, Nārada Muni knew very well that the hunter would not suffer by breaking the bow. There was no doubt that Kṛṣṇa would supply him food.
TEXT 258
dhanuka bhāṅgi’ vyādha tāṅra caraṇe paḍila
tāre uṭhāñā nārada upadeśa kaila
SYNONYMS
dhanuka bhāṅgi’-breaking the bow; vyādha-the hunter; tāṅra-his (Nārada Muni’s); caraṇe-at the lotus feet; paḍila-surrendered; tāre-him; uṭhāñā-raising; nārada-the great saint Nārada Muni; upadeśa kaila-gave instruction.
TRANSLATION
“Being thus assured by the great sage Nārada Muni, the hunter broke his bow, immediately fell down at the saint’s lotus feet and fully surrendered. After this, Nārada Muni raised him with his hand and gave him instructions for spiritual advancement.
PURPORT
This is the process of initiation. The disciple must surrender to the spiritual master, the representative of Kṛṣṇa. The spiritual master, being in the disciplic succession stemming from Nārada Muni, is in the same category with Nārada Muni. A person can be relieved from his sinful activity if he surrenders to the lotus feet of a person who actually represents Nārada Muni. Nārada Muni gave instructions to the hunter after the hunter surrendered.
TEXT 259
“ghare giyā brāhmaṇe deha’ yata āche dhana
eka eka vastra pari’ bāhira hao dui-jana
SYNONYMS
ghare giyā-returning home; brāhmaṇe-to the brāhmaṇas, the most intelligent men in spiritual understanding; deha’-give; yata-whatever; āche-you have; dhana-riches; eka eka-each of you; vastra pari’-just one cloth; bāhira hao-leave home; dui-jana-both of you.
TRANSLATION
“Nārada Muni then advised the hunter, ‘Return home and distribute whatever riches you have to the pure brāhmaṇas who know the Absolute Truth. After distributing all your riches to the brāhmaṇas, both you and your wife should leave home, taking only one cloth to wear.’
PURPORT
This is the process of renunciation at the stage of vānaprastha. After enjoying householder life for some time, the husband and wife must leave home and distribute their riches to brāhmaṇas and Vaiṣṇavas. One can keep his wife as an assistant in the vānaprastha stage. The idea is that the wife will assist the husband in spiritual advancement. Therefore Nārada Muni advised the hunter to adopt the vānaprastha stage and leave home. It is not that a gṛhastha should live at home until he dies. Vānaprastha is preliminary to sannyāsa. In the Kṛṣṇa consciousness movement there are many young couples engaged in the Lord’s service. Eventually they are supposed to take vānaprastha, and after the vānaprastha stage the husband may take sannyāsa in order to preach. The wife may then remain alone and serve the Deity or engage in other activities within the Kṛṣṇa consciousness movement.
TEXT 260
nadī-tīre eka-khāni kuṭīra kariyā
tāra āge eka-piṇḍi tulasī ropiyā
SYNONYMS
nadī-tīre-on the bank of the river; eka-khāni-just one; kuṭīra-a cottage; kariyā-constructing; tāra āge-just in front of the cottage; eka-piṇḍi-one raised platform; tulasī-a tulasī plant; ropiyā-growing.
TRANSLATION
“Nārada Muni continued, ‘Leave your home and go to the river. There you should construct a small cottage, and in front of the cottage you should grow a tulasī plant on a raised platform.
TEXT 261
tulasī-parikramā kara, tulasī-sevana
nirantara kṛṣṇa-nāma kariha kīrtana
SYNONYMS
tulasī-parikramā kara-circumambulate the tulasī plant; tulasī-sevana-just supply water to the root of tulasī-devī; nirantara-continuously; kṛṣṇa-nāma-the holy name of Kṛṣṇa; kariha-just perform; kīrtana-chanting.
TRANSLATION
” ‘After planting the tulasī tree before your house, you should daily circumambulate that tulasī plant, serve her by giving her water and other things, and continuously chant the Hare Kṛṣṇa mahā-mantra.’
PURPORT
This is the beginning of spiritual life. After leaving householder life, one may go to a holy place, such as the bank of the Ganges or Yamunā, and erect a small cottage. A small cottage can be constructed without any expenditure. Four logs serving as pillars can be secured by any man from the forest. The roof can be covered with leaves, and one can cleanse the inside. Thus one can live very peacefully. In any condition, any man can live in a small cottage, plant a tulasī tree, water it in the morning, offer it prayers, and continuously chant the Hare Kṛṣṇa mahā-mantra. Thus one can make vigorous spiritual advancement. This is not at all difficult. One simply has to follow the instructions of the spiritual master strictly. Then everything will be successful in due course of time. As far as eating is concerned, there is no problem. If Kṛṣṇa, the Supreme Personality of Godhead, supplies everyone with eatables, why should He not supply His devotee? Sometimes a devotee will not even bother to construct a cottage. He will simply go to live in a mountain cave. One may live in a cave, in a cottage beside a river, in a palace or in a big city like New York or London. In any case, a devotee can follow the instructions of his spiritual master and engage in devotional service by watering the tulasī plant and chanting the Hare Kṛṣṇa mantra. Taking the advice of Śrī Caitanya Mahāprabhu and our spiritual master, Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, one can go to any part of the world and instruct people to become devotees of the Lord by following the regulative principles, worshiping the tulasī plant and continuously chanting the Hare Kṛṣṇa mahā-mantra.
TEXT 262
āmi tomāya bahu anna pāṭhāimu dine
sei anna labe, yata khāo dui-jane”
SYNONYMS
āmi-I; tomāya-for you; bahu-much; anna-food; pāṭhāimu-shall send; dine-every day; sei-that; anna-food; labe-you shall take; yata-whatever; khāo-you can eat; dui-jane-both of you.
TRANSLATION
“Nārada Muni continued, ‘I shall send sufficient food to you both every day. You can take as much food as you want.’
PURPORT
When a person takes to Kṛṣṇa consciousness, there is no need to care for material necessities. Kṛṣṇa says that He personally carries all the necessities to His devotees.
ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham
“Those who worship Me with love and devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have.” (Bg. 9.22) Why should one be anxious about the necessities of life? The principle should be that one should not want more than what is absolutely necessary. Nārada Muni advises the hunter to accept only what is absolutely necessary for him and his wife. The devotee should always be alert to consume only those things that he absolutely requires and not create unnecessary needs.
TEXT 263
tabe sei mṛgādi tine nārada sustha kaila
sustha hañā mṛgādi tine dhāñā palāila
SYNONYMS
tabe-thereafter; sei-those; mṛga-ādi-animals, beginning with the deer; tine-three; nārada-the sage Nārada; sustha kaila-brought to their senses; sustha hañā-coming to consciousness; mṛga-ādi-the pierced animals; tine-three; dhāñā palāila-very swiftly fled away from that place.
TRANSLATION
“The three animals that were half-killed were then brought to their consciousness by the sage Nārada. Indeed, the animals got up and swiftly fled.
TEXT 264
dekhiyā vyādhera mane haila camatkāra
ghare gela vyādha, guruke kari’ namaskāra
SYNONYMS
dekhiyā-seeing; vyādhera-of the hunter; mane-in the mind; haila-there was; camatkāra-wonder; ghare-home; gela-went; vyādha-the hunter; guruke-to the spiritual master; kari’ namaskāra-offering obeisances.
TRANSLATION
“When the hunter saw the half-killed animals flee, he was certainly struck with wonder. He then offered his respectful obeisances to the sage Nārada and returned home.
TEXT 265
yathā-sthāne nārada gelā, vyādha ghare āila
nāradera upadeśe sakala karila
SYNONYMS
yathā-sthāne-to the proper destination; nārada-sage Nārada; gelā-went; vyādha-the hunter; ghare āila-came back to his house; nāradera upadeśe-under the instruction of the sage Nārada; sakala karila-he executed everything.
TRANSLATION
“After all this, Nārada Muni went to his destination. After the hunter returned home, he exactly followed the instructions of his spiritual master, Nārada.
PURPORT
For spiritual advancement one must have a bona fide spiritual master and follow his instructions in order to be assured of advancement.
TEXT 266
grāme dhvani haila,–vyādha ‘vaiṣṇava’ ha-ila
grāmera loka saba anna ānite lāgila
SYNONYMS
grāme-in the village; dhvani haila-there was news; vyādha-the hunter; vaiṣṇava ha-ila-has become a Vaiṣṇava, a lover and servitor of Lord Viṣṇu; grāmera loka-the villagers; saba-all kinds of; anna-food; ānite lāgila-began to bring.
TRANSLATION
“The news that the hunter had become a Vaiṣṇava spread all over the village. Indeed, all the villagers brought alms and presented them to the Vaiṣṇava who was formerly a hunter.
PURPORT
It is the duty of the public to present a gift to a saintly person, Vaiṣṇava or brāhmaṇa when going to see him. Every Vaiṣṇava is dependent on Kṛṣṇa, and Kṛṣṇa is ready to supply all of life’s necessities, provided a Vaiṣṇava follows the principles set forth by the spiritual master. There are certainly many householders in our Kṛṣṇa consciousness movement. They join the movement and live in the society’s centers, but if they take advantage of this opportunity and do not work but live at the expense of the movement, eating prasāda and simply sleeping, they place themselves in a very dangerous position. It is therefore advised that gṛhasthas should not live in the temple. They must live outside the temple and maintain themselves. Of course, if the gṛhasthas are fully engaged in the Lord’s service according to the directions of the authorities, there is no harm in their living in a temple. In any case, a temple should not be a place to eat and sleep. A temple manager should be very careful about these things.
TEXT 267
eka-dina anna āne daśa-biśa jane
dine tata laya, yata khāya dui jane
SYNONYMS
eka-dina-in one day; anna-food; āne-brought; daśa-biśa jane-enough for ten to twenty men; dine-in a day; tata laya-would accept only as much; yata-as; khāya dui jane-the two of them required to eat.
TRANSLATION
“In one day enough food was brought for ten or twenty people, but the hunter and his wife would accept only as much as they could eat.
TEXT 268
eka-dina nārada kahe,–“śunaha, parvate
āmāra eka śiṣya āche, calaha dekhite”
SYNONYMS
eka-dina-one day; nārada kahe-Nārada Muni said; śunaha-please hear; parvate-my dear Parvata; āmāra-my; eka-one; śiṣya-disciple; āche-there is; calaha dekhite-let us go see.
TRANSLATION
“One day, while speaking to his friend Parvata Muni, Nārada Muni requested him to go with him to see his disciple the hunter.
TEXT 269
tabe dui ṛṣi āilā sei vyādha-sthāne
dūra haite vyādha pāila gurura daraśane
SYNONYMS
tabe-thereafter; dui ṛṣi-two saintly persons; āilā-came; sei vyādha-sthāne-to the place of that hunter; dūra haite-from a distant place; vyādha-the hunter; pāila-got; gurura daraśane-vision of his spiritual master.
TRANSLATION
“When the saintly sages came to the hunter’s place, the hunter could see them coming from a distance.
TEXT 270
āste-vyaste dhāñā āse, patha nāhi pāya
pathera pipīlikā iti-uti dhare pāya
SYNONYMS
āste-vyaste-with great alacrity; dhāñā-running; āse-came; patha nāhi pāya-does not get the path; pathera-on the path; pipīlikā-ants; iti-uti-here and there; dhare pāya-touch the foot.
TRANSLATION
“With great alacrity the hunter began to run toward his spiritual master, but he could not fall down and offer obeisances because ants were running hither and thither around his feet.
TEXT 271
daṇḍavat-sthāne pipīlikāre dekhiyā
vastre sthāna jhāḍi’ paḍe daṇḍavat hañā
SYNONYMS
daṇḍavat-sthāne-in the place where he wanted to offer his obeisances; pipīlikāre dekhiyā-seeing the ants; vastre-by the cloth; sthāna jhāḍi’-cleansing the place; paḍe daṇḍa-vat hañā-falls down flat like a rod.
TRANSLATION
“Seeing the ants, the hunter whisked them away with a piece of cloth. After thus clearing the ants from the ground, he fell down flat to offer his obeisances.
PURPORT
The word daṇḍa means “rod,” and vat means “like.” To offer obeisances to the spiritual master, one must fall flat exactly as a rod falls on the ground. This is the meaning of the word daṇḍavat.
TEXT 272
nārada kahe,–“vyādha, ei nā haya āścarya
hari-bhaktye hiṁsā-śūnya haya sādhu-varya
SYNONYMS
nārada kahe-Nārada Muni said; vyādha-my dear hunter; ei nā āścarya-this is not wonderful for you; hari-bhaktye-by advancement in devotional service; hiṁsā-śūnya haya-one becomes nonviolent and nonenvious; sādhu-varya-thus one becomes the best of honest gentlemen.
TRANSLATION
“Nārada Muni said, ‘My dear hunter, such behavior is not at all astonishing. A man in devotional service is automatically nonviolent. He is the best of gentlemen.
PURPORT
In this verse the word sādhu-varya means “the best of gentlemen.” At the present moment there are many so-called gentlemen who are expert in killing animals and birds. Nonetheless, these so-called gentlemen profess a type of religion that strictly prohibits killing. According to Nārada Muni and Vedic culture, animal killers are not even gentlemen, to say nothing of being religious men. A religious person, a devotee of the Lord, must be nonviolent. Such is the nature of a religious person. It is contradictory to be violent and at the same time call oneself a religious person. Such hypocrisy is not approved by Nārada Muni and the disciplic succession.
TEXT 273
ete na hy adbhutā vyādha
tavāhiṁsādayo guṇāḥ
hari-bhaktau pravṛttā ye
na te syuḥ paratāpinaḥ
SYNONYMS
ete-all these; na-not; hi-certainly; adbhutāḥ-wonderful; vyādha-O hunter; tava-your; ahiṁsā-ādayaḥ-nonviolence and others; guṇāḥ-qualities; hari-bhaktau-in devotional service; pravṛttāḥ-engaged; ye-those who; na-not; te-they; syuḥ-are; paratāpinaḥ-envious of other living entities.
TRANSLATION
” ‘O hunter, good qualities like nonviolence, which you have developed, are not very astonishing, for those engaged in the Lord’s devotional service are never inclined to give pain to others because of envy.’
PURPORT
This is a quotation from the Skanda Purāṇa.
TEXT 274
tabe sei vyādha doṅhāre aṅgane ānila
kuśāsana āni’ doṅhāre bhaktye vasāila
SYNONYMS
tabe-thereafter; sei-that; vyādha-hunter; doṅhāre-both Nārada Muni and Parvata; aṅgane ānila-brought in the courtyard of his house; kuśa-āsana āni’-bringing straw mats for sitting; doṅhāre-both of them; bhaktye-with great devotion; vasāila-made to sit down.
TRANSLATION
“The hunter then received both the great sages in the courtyard of his house. He spread out a straw mat for them to sit upon, and with great devotion he begged them to sit down.
TEXT 275
jala āni’ bhaktye doṅhāra pāda prakṣālila
sei jala strī-puruṣe piyā śire la-ila
SYNONYMS
jala āni’-bringing water; bhaktye-with great devotion; doṅhāra-of both of them; pāda prakṣālila-washed the feet; sei jala-that water; strī-puruṣe-husband and wife; piyā-drinking; śire la-ila-put on their heads.
TRANSLATION
“He then fetched water and washed the sages’ feet with great devotion. Then both husband and wife drank that water and sprinkled it on their heads.
PURPORT
This is the process one should follow when receiving the spiritual master or someone on the level of the spiritual master. When the spiritual master comes to the residence of his disciples, the disciples should follow in the footsteps of the former hunter. It doesn’t matter what one was before initiation. After initiation, one must learn the etiquette mentioned herein.
TEXT 276
kampa-pulakāśru haila kṛṣṇa-nāma gāñā
ūrdhva bāhu nṛtya kare vastra uḍāñā
SYNONYMS
kampa-trembling; pulaka-aśru-tears and jubilation; haila-there were; kṛṣṇa-nāma gāñā-chanting the Hare Kṛṣṇa mantra; ūrdhva bāhu-raising the arms; nṛtya kare-began to dance; vastra uḍāñā-waving his garments up and down.
TRANSLATION
“When the hunter chanted the Hare Kṛṣṇa mahā-mantra before his spiritual master, his body trembled, and tears welled in his eyes. Filled with ecstatic love, he raised his hands and began to dance, waving his garments up and down.
TEXT 277
dekhiyā vyādhera prema parvata-mahāmuni
nāradere kahe,–tumi hao sparśa-maṇi
SYNONYMS
dekhiyā-seeing; vyādhera-of the hunter; prema-the ecstatic love; parvata-mahā-muni-the great sage Parvata Muni; nāradere kahe-spoke to Nārada Muni; tumi hao sparśa-maṇi-you are certainly a touchstone.
TRANSLATION
“When Parvata Muni saw the ecstatic loving symptoms of the hunter, he told Nārada, ‘Certainly you are a touchstone.’
PURPORT
When a touchstone touches iron, it turns the iron to gold. Parvata Muni called Nārada Muni a touchstone because by his touch the hunter, who was lowest among men, became an elevated and perfect Vaiṣṇava. Śrīla Bhaktivinoda Ṭhākura said that the position of a Vaiṣṇava can be tested by seeing how good a touchstone he is-that is, by seeing how many Vaiṣṇavas he has made during his life. A Vaiṣṇava should be a touchstone so that he can convert others to Vaiṣṇavism by his preaching, even though people may be fallen like the hunter. There are many so-called advanced devotees who sit in a secluded place for their personal benefit. They do not go out to preach and convert others into Vaiṣṇavas, and therefore they certainly cannot be called sparśa-maṇi, advanced devotees. Kaniṣṭha-adhikārī devotees cannot turn others into Vaiṣṇavas, but a madhyama-adhikārī Vaiṣṇava can do so by preaching. Śrī Caitanya Mahāprabhu advised His followers to increase the numbers of Vaiṣṇavas.
yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa
āmāra ājñāya guru hañā tāra’ ei deśa
(Cc. Madhya 7.128)
It is Śrī Caitanya Mahāprabhu’s wish that everyone should become a Vaiṣṇava and guru. Following the instructions of Śrī Caitanya Mahāprabhu and His disciplic succession, one can become a spiritual master, for the process is very easy. One can go everywhere and anywhere to preach the instructions of Kṛṣṇa. Bhagavad-gītā is Kṛṣṇa’s instructions; therefore the duty of every Vaiṣṇava is to travel and preach Bhagavad-gītā, either in his country or a foreign country. This is the test of sparśa-maṇi, following in the footsteps of Nārada Muni.
TEXT 278
“aho dhanyo ‘si devarṣe
kṛpayā yasya tat-kṣaṇāt
nīco ‘py utpulako lebhe
lubdhako ratim acyute”
SYNONYMS
aho-oh; dhanyaḥ-glorified; asi-you are; deva-ṛṣe-O sage among the demigods; kṛpayā-by the mercy; yasya-of whom; tat-kṣaṇāt-immediately; nīcaḥ api-even though one is the lowest of men; utpulakaḥ-becoming agitated in ecstatic love; lebhe-gets; lubdhakaḥ-a hunter; ratim-attraction; acyute-unto the Supreme Personality of Godhead.
TRANSLATION
“Parvata Muni continued, ‘My dear friend Nārada Muni, you are glorified as the sage among the demigods. By your mercy, even a lowborn person like this hunter can immediately become attached to Lord Kṛṣṇa.’
PURPORT
A pure Vaiṣṇava believes in the statements of the śāstras. This verse is quoted from Vedic literature, the Skanda Purāṇa.
TEXT 279
nārada kahe,–‘vaiṣṇava, tomāra anna kichu āya?’
vyādha kahe, “yāre pāṭhāo, sei diyā yāya
SYNONYMS
nārada kahe-Nārada Muni said; vaiṣṇava-O Vaiṣṇava; tomāra-your; anna-food; kichu āya-does any come; vyādha kahe-the hunter replied; yāre pāṭhāo-whoever you send; sei-that person; diyā-giving something; yāya-goes.
TRANSLATION
“Nārada Muni then asked the hunter, ‘My dear Vaiṣṇava, do you have some income for your maintenance?’ The hunter replied, ‘My dear spiritual master, whoever you send gives me something when he comes to see me.’
PURPORT
This confirms the statement in Bhagavad-gītā (9.22) to the effect that the Lord carries all necessities to His Vaiṣṇava devotee. Nārada Muni asked the former hunter how he was being maintained, and he replied that everyone who came to see him brought him something for his maintenance. Kṛṣṇa, who is situated in everyone’s heart, says, “I personally carry all necessities to a Vaiṣṇava.” He can order anyone to execute this. Everyone is ready to give something to a Vaiṣṇava, and if a Vaiṣṇava is completely engaged in devotional service, he need not be anxious for his maintenance.
TEXT 280
eta anna nā pāṭhāo, kichu kārya nāi
sabe dui-janāra yogya bhakṣya-mātra cāi”
SYNONYMS
eta anna-so much food; nā pāṭhāo-you do not need to send; kichu kārya nāi-there is no such need; sabe-only; dui-janāra-for two persons; yogya-requisite; bhakṣya-mātra-eatables; cāi-we want.
TRANSLATION
“The former hunter said, ‘Please do not send so may grains. Only send what is sufficient for two people, no more.’
PURPORT
The former hunter only wanted enough for two people to eat, no more. It is not necessary for a Vaiṣṇava to keep a stock of food for the next day. He should receive only sufficient grains to last one day. The next day, he must again depend on the Lord’s mercy. This is the instruction of Śrī Caitanya Mahāprabhu. When His personal servant Govinda sometimes kept a stock of harītakī (myrobalan), Śrī Caitanya Mahāprabhu chastised him, saying, “Why did you keep a stock for the next day?” Śrīla Rūpa Gosvāmī and others were begging daily from door to door for their sustenance, and they never attempted to stock their āśrama with food for the next day. We should not materially calculate, thinking, “It is better to stock food for a week. Why give the Lord trouble by having Him bring food daily?” One should be convinced that the Lord will provide daily. There is no need to stock food for the next day.
TEXT 281
nārada kahe,–‘aiche raha, tumi bhāgyavān’
eta bali’ dui-jana ha-ilā antardhāna
SYNONYMS
nārada kahe-Nārada Muni said; aiche raha-live like that; tumi bhāgyavān-certainly you are very fortunate; eta bali’-saying this; dui-jana-both Nārada Muni and Parvata Muni; ha-ilā antardhāna-disappeared.
TRANSLATION
“Nārada Muni approved his not wanting more than a daily supply of food, and he blessed him, saying, ‘You are fortunate.’ Nārada Muni and Parvata Muni then disappeared from that place.
TEXT 282
ei ta’ kahiluṅ tomāya vyādhera ākhyāna
yā śunile haya sādhu-saṅga-prabhāva-jñāna
SYNONYMS
ei ta’ kahiluṅ-thus I have narrated; tomāya-unto you; vyādhera ākhyāna-the story of the hunter; yā śunile-hearing which; haya-there is; sādhu-saṅga-of the association of devotees; prabhāva-of the influence; jñāna-knowledge.
TRANSLATION
“So far I have narrated the incident of the hunter. By hearing this narration, one can understand the influence derived by associating with devotees.
PURPORT
Śrī Caitanya Mahāprabhu wanted to stress that even a hunter, the lowest of men, could become a topmost Vaiṣṇava simply by associating with Nārada Muni or a devotee in his bona fide disciplic succession.
TEXT 283
ei āra tina artha gaṇanāte pāila
ei dui artha mili’ ‘chābbiśa’ artha haila
SYNONYMS
ei-this example; āra-another; tina artha-three imports; gaṇanāte-in calculating; pāila-we have obtained; ei dui artha mili’-by adding these two imports; chābbiśa-twenty-six; artha-imports; haila-there have been.
TRANSLATION
“In this way we have found three more meanings. Combine these with the other meanings, and the total number of meanings add up to twenty-six in all.
TEXT 284
āra artha śuna, yāhā–arthera bhāṇḍāra
sthūle ‘dui’ artha, sūkṣme ‘batriśa’ prakāra
SYNONYMS
āra-another; artha-import; śuna-hear; yāhā-which; arthera bhāṇḍāra-storehouse of knowledge; sthūle-grossly; dui artha-two meanings; sūkṣme-by a subtle import; batriśa-thirty-two; prakāra-varieties.
TRANSLATION
“There is yet another meaning, which is full of a variety of imports. Actually there are two gross meanings and thirty-two subtle meanings.
PURPORT
The two gross meanings refer to regulative devotional service and spontaneous devotional service. There are also thirty-two subtle meanings. Under the heading of regulative devotional service, there are sixteen meanings: (1) a servant of the Lord as His personal associate, (2) a personal friend, (3) personal parents or similar superiors, (4) a personal beloved, (5) a servant elevated by spiritual cultivation, (6) a friend by spiritual cultivation, (7) parents and superior devotees by cultivation of devotional service, (8) a beloved wife or female friend by cultivation of devotional service, (9) a mature devotee as a servant, (10) a mature devotee as a friend, (11) a mature devotee as a parent and superior, (12) a mature devotee as wife and beloved, (13) an immature devotee as servant, (14) an immature devotee as a friend, (15) an immature devotee as father and superior, and (16) an immature devotee as a beloved. Similarly, under the heading of spontaneous devotion there are also sixteen various associates. Therefore the total number of devotees under the headings of regular devotees and spontaneous devotees is thirty-two.
TEXT 285
‘ātmā’-śabde kahe–sarva-vidha bhagavān
eka ‘svayaṁ bhagavān’, āra ‘bhagavān’-ākhyāna
SYNONYMS
ātmā-śabde-by the word ātmā; kahe-it is said; sarva-vidha bhagavān-all types of Personalities of Godhead; eka-one; svayam bhagavān-the original Supreme Personality of Godhead, Kṛṣṇa; āra-another; bhagavān-ākhyāna-the Personality of Godhead by an expansive designation.
TRANSLATION
“The word ātmā refers to all the different expansions of the Supreme Personality of Godhead. One of them is the Supreme Personality of Godhead Himself, Kṛṣṇa, and the others are different incarnations or expansions of Kṛṣṇa.
The word ātmā also includes all kinds of Bhagavān, the Supreme Personality of Godhead. This means that Kṛṣṇa has unlimited expansions. This is described in Brahma-saṁhitā (5.46):
dīpārcir eva hi daśāntaram abhyupetya
dīpāyate vivṛta-hetu-samāna-dharmā
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
These expansions are thus compared to candles that have been lit from an original candle. All the secondary candles are equally powerful, but the original candle is that from which all the others have been lit. Kṛṣṇa is the original Supreme Personality of Godhead, and He is expanded as Balarāma, Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva. In this way there are innumerable incarnations and expansions who are also called Bhagavān, the Supreme Personality of Godhead.
TEXT 286
tāṅte rame yei, sei saba–‘ātmārāma’
‘vidhi-bhakta’, ‘rāga-bhakta’,–dui-vidha nāma
SYNONYMS
tāṅte-in all those Supreme Personalities of Godhead; rame-takes pleasure in devotional service; yei-those persons who; sei saba-all of them; ātmārāma-are also known as ātmārāma; vidhi-bhakta-devotees following the regulative principles; rāga-bhakta-devotees following spontaneous love; dui-vidha nāma-two different varieties.
TRANSLATION
“One who always engages in the service of the Supreme Personality of Godhead is called ātmārāma. There are two types of ātmārāma. One is an ātmārāma engaged in regulative devotional service, and the other is an ātmārāma engaged in spontaneous devotional service.
TEXT 287
dui-vidha bhakta haya cāri cāri prakāra
pāriṣada, sādhana-siddha, sādhaka-gaṇa āra
SYNONYMS
dui-vidha bhakta-these two varieties of ātmārāma devotees; haya-are; cāri cāri prakāra-each of four different categories; pāriṣada-personal associate; sādhana-siddha-liberated to the position of associates by perfection in devotional service; sādhaka-gaṇa āra-and devotees already engaged in the devotional service of the Lord.
TRANSLATION
“The ātmārāmas engaged in regulative and spontaneous devotional service are further categorized into four groups. There are the eternal associates, the associates who have become perfect by devotional service, and those who are engaged in devotional service and are called sādhaka.
TEXT 288
jāta-ajāta-rati-bhede sādhaka dui bheda
vidhi-rāga-mārge cāri cāri–aṣṭa bheda
SYNONYMS
jāta-ajāta-rati-bhede-by distinction of mature love and immature love; sādhaka dui bheda-those practicing are of two varieties; vidhi-regulative devotion; rāga-spontaneous devotion; mārge-on both the paths; cāri cāri-there are four different varieties; aṣṭa bheda-a total of eight kinds.
TRANSLATION
“Those who are practicing devotional service are either mature or immature. Therefore the sādhakas are of two types. Since the devotees execute either regulative devotional service or spontaneous devotional service and there are four groups within these two divisions, altogether there are eight varieties.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the original Personality of Godhead, Kṛṣṇa, is the Supreme Personality of Godhead, and His expansions are also called the Personality of Godhead. However, Kṛṣṇa is the original Supreme Personality of Godhead. Speculative philosophers and mystic yogīs also meditate upon the form of Kṛṣṇa, but this form is not the form of the original Supreme Personality of Godhead. Such a Bhagavān is but a partial representation of the Lord’s full potency. Nonetheless, He has to be understood to be the Supreme Personality of Godhead. To clarify this matter, one should simply understand that Kṛṣṇa, the son of Nanda Mahārāja in Vṛndāvana, the friend of the cowherd boys and lover of the gopīs, is actually the original Supreme Personality of Godhead. He is attained by spontaneous love. Although His expansions are also called the Supreme Personality of Godhead, They are attained only by the execution of regulative devotional service.
TEXT 289
vidhi-bhaktye nitya-siddha pāriṣada–‘dāsa’
‘sakhā’ ‘guru’ ‘kāntā-gaṇa’,–cāri-vidha prakāśa
SYNONYMS
vidhi-bhaktye-by regulative devotional service; nitya-siddha pāriṣada-eternally perfect associate; dāsa-the servant; sakhā guru kāntā-gaṇa-friends, superiors and beloved damsels; cāri-vidha prakāśa-they are manifested in four varieties.
TRANSLATION
“By executing regulative devotional service, one is elevated to the platform of an eternally perfect associate-such as a servant, friend, superior or beloved woman. These are of four varieties.
TEXT 290
sādhana-siddha–dāsa, sakhā, guru, kānta-gaṇa
jāta-rati sādhaka-bhakta–cāri-vidha jana
SYNONYMS
sādhana-siddha-those who have perfected themselves by devotional service; dāsa-servants; sakhā-friends; guru-superiors; kāntā-gaṇa-beloved damsels; jāta-rati sādhaka-bhakta-devotees who have become mature by devotional service; cāri-vidha jana-they are also of four varieties.
TRANSLATION
“Among those who have perfected themselves by devotional service, there are servants, friends, superiors and beloved damsels. Similarly, there are four types of mature devotees.
TEXT 291
ajāta-rati sādhaka-bhakta,–e cāri prakāra
vidhi-mārge bhakte ṣoḍaśa bheda pracāra
SYNONYMS
ajāta-rati sādhaka-bhakta-immature devotees engaged in devotional service; e cāri prakāra-there are also the same four varieties; vidhi-mārge-on the path of regulative devotional service; bhakte-devotees; ṣoḍaśa bheda pracāra-there are sixteen varieties.
TRANSLATION
“Within the category of regulative devotional service, there are also immature devotees. These are also of four varieties. Thus in regulative devotional service there are altogether sixteen varieties.
TEXT 292
rāga-mārge aiche bhakte ṣoḍaśa vibheda
dui mārge ātmārāmera batriśa vibheda
SYNONYMS
rāga-mārge-on the path of spontaneous loving service; aiche-in the same way; bhakte-all the devotees; ṣoḍaśa vibheda-divided into sixteen varieties; dui mārge-on the two paths, namely regulative devotional service and spontaneous devotional service; ātmārāmera-of persons enjoying with the Supreme Self; batriśa vibheda-there are thirty-two varieties of devotees.
TRANSLATION
“On the path of spontaneous devotional service, there are also sixteen categories of devotees. Thus there are thirty-two types of ātmārāmas enjoying the Supreme Lord on these two paths.
TEXT 293
‘muni’, ‘nirgrantha’, ‘ca’ ‘api’,–cāri śabdera artha
yāhāṅ yei lāge, tāhā kariye samartha
SYNONYMS
muni-the sage; nirgrantha-either learned or foolish; ca-also; api-in spite of; cāri śabdera artha-the meanings of these four words; yāhāṅ-wherever; yei lāge-they apply; tāhā kariye samartha-make them sound.
TRANSLATION
“When these thirty-two types of devotees are qualified with the words muni nirgrantha ca api, they can be increased in different ways and very soundly elaborated upon.
TEXT 294
batriśe chābbiśe mili, aṣṭa-pañcāśa
āra eka bheda śuna arthera prakāśa
SYNONYMS
batriśe-these thirty-two varieties; chābbiśe-the formerly described twenty-six varieties; mili’-added together; aṣṭa-pañcāśa-they become fifty-eight; āra-another; eka-one; bheda-different; śuna-please hear; arthera prakāśa-manifestation of import.
TRANSLATION
“When we add the twenty-six types of devotees to these thirty-two, they altogether number fifty-eight. You may now hear from Me of manifestations with different meanings.
TEXT 295
itaretara ‘ca’ diyā samāsa kariye
‘āṭānna’ bāra ātmārāma nāma la-iye
SYNONYMS
itaretara-in different varieties; ca-the word ca; diyā-adding; samāsa kariye-make a compound word; āṭānna bāra-fifty-eight times; ātmārāma-the ātmārāma devotees; nāma la-iye-I take their different names.
TRANSLATION
“In this way, as I add the word ca to one word after another, I make a compound. Thus the different names of ātmārāmas can be taken fifty-eight times.
TEXT 296
‘ātmārāmāś ca ātmārāmāś ca’ āṭānna-bāra
śeṣe saba lopa kari’ rākhi eka-bāra
SYNONYMS
ātmārāmāḥ ca ātmārāmāḥ ca-repeating ātmārāmāḥ; āṭānna-bāra-fifty-eight times; śeṣe-at the end; saba lopa kari’-rejecting all; rākhi-we keep; eka-bāra-only one.
TRANSLATION
“In this way, one can repeat the word ātmārāmāḥ with ca for each of the fifty-eight meanings. By following the rule previously stated and rejecting all but the last, we retain that which represents all the meanings.
TEXT 297
sarūpāṇām eka-śeṣa eka-vibhaktau,
uktārthānām aprayoga iti
SYNONYMS
sa-rūpāṇām-of words of the same form; eka-śeṣaḥ-only the last; eka-vibhaktau-in the same case; ukta-arthānām-of the previously spoken meanings; aprayogaḥ-nonapplication; iti-thus.
TRANSLATION
” ‘Of words having the same form and case termination, the last one is the only one retained.’
PURPORT
This is a quotation from Pāṇini’s sūtras (1.2.64).
TEXT 298
āṭānna ca-kārera saba lopa haya
eka ātmārāma-śabde āṭānna artha kaya
SYNONYMS
āṭānna-fifty-eight; ca-kārera-of the additions of the word ca; saba lopa haya-all of them are rejected; eka-one; ātmārāma-ātmārāma; śabde-by the word; āṭānna artha kaya-fifty-eight imports are automatically derived.
TRANSLATION
“When all the ca-kāra, or additions to the word ca, are taken away, fifty-eight different meanings can still be understood by the one word ātmārāma.
TEXT 299
aśvattha-vṛkṣāś ca baṭa-vṛkṣāś ca kapittha-vṛkṣāś ca āmra-vṛkṣāś ca vṛkṣāḥ
SYNONYMS
aśvattha-vṛkṣāḥ-banyan trees; ca-and; baṭa-vṛkṣāḥ-fig trees; ca-and; kapittha-vṛkṣāḥ-a type of tree named kapittha; ca-and; āmra-vṛkṣāḥ-mango trees; ca-and; vṛkṣāḥ-all indicated by the word “trees.”
TRANSLATION
” ‘By the plural word vṛkṣāḥ [trees], all trees, such as banyan trees, fig trees, kapittha trees and mango trees, are indicated.’
TEXT 300
“asmin vane vṛkṣāḥ phalanti” yaiche haya
taiche saba ātmārāma kṛṣṇe bhakti karaya
SYNONYMS
asmin vane-in this forest; vṛkṣāḥ phalanti-different varieties of trees bear fruit; yaiche haya-just as in this sentence; taiche-similarly; saba-all; ātmārāma-self-realized souls; kṛṣṇe bhakti karaya-engage themselves in loving devotional service to Lord Kṛṣṇa.
TRANSLATION
“This ātmārāma verse is like the sentence, ‘In this forest many different trees bear fruit.’ All ātmārāmas render devotional service to Lord Kṛṣṇa.
TEXT 301
‘ātmārāmāś ca’ samuccaye kahiye ca-kāra
‘munayaś ca’ bhakti kare,–ei artha tāra
SYNONYMS
ātmārāmāḥ ca-similarly the word ātmārāmāḥ with the word ca added; samuccaye-in aggregation; kahiye-means; ca-kāra-the word ca; munayaḥ ca-the word munayaḥ with the word ca added; bhakti kare-all of them engage in devotional service; ei artha tāra-this is the perfect meaning of the verse.
TRANSLATION
“After fifty-eight times uttering the word ātmārāmāḥ and taking ca in a sense of aggregation, one may add the word munayaḥ. That will mean that they also render devotional service to Lord Kṛṣṇa. In this way there are fifty-nine meanings.
TEXT 302
‘nirgranthā eva’ hañā, ‘api’–nirdhāraṇe
ei ‘ūnaṣaṣṭi’ prakāra artha kariluṅ vyākhyāne
SYNONYMS
nirgranthā-the word nirgranthā; eva-also the word eva; hañā-becoming; api-the word api; nirdhāraṇe-in fixation; ei ūnaṣaṣṭi prakāra artha-in this way fifty-nine imports; kariluṅ vyākhyāne-I have described.
TRANSLATION
“Then taking the word nirgranthā and considering api in the sense of sustenance, I have tried to explain fifty-nine meanings of the word.
TEXT 303
sarva-samuccaye āra eka artha haya
‘ātmārāmāś ca munayaś ca nirgranthāś ca’ bhajaya
SYNONYMS
sarva-samuccaye-taking all of them together; āra-another; eka-one; artha-import; haya-there is; ātmārāmāḥ ca munayaḥ ca nirgranthāḥ ca bhajaya-the ātmārāmas, great sages and nirgranthas (the learned and the fools) are all eligible to engage in the transcendental loving service of the Lord.
TRANSLATION
“Taking all the words together, there is another meaning. Whether one is an ātmārāma, a great sage, or nirgrantha, everyone must engage in the service of the Lord.
PURPORT
The word sarva-samuccaye is significant here. It includes all classes of men-ātmārāma, muni and nirgrantha. Everyone engages in the service of the Lord. Taking the word api in the sense of ascertainment, there are, all together, sixty different meanings.
TEXT 304
‘api’-śabda–avadhāraṇe, seha cāri bāra
cāri-śabda-saṅge evera karibe uccāra
SYNONYMS
api-śabda-the word api; avadhāraṇe-in the matter of ascertaining; seha cāri bāra-those four times; cāri-śabda-four words; saṅge-with; evera-of the word eva; karibe-one can do; uccāra-pronouncing.
TRANSLATION
“The word api is then used in the sense of ascertainment, and then four times with four words the word eva can be uttered.
TEXT 305
“urukrame eva bhaktim eva ahaitukīm eva kurvanty eva”
SYNONYMS
urukrame-unto the most powerful; eva-only; bhaktim-devotional service; eva-only; ahaitukīm-without motives; eva-only; kurvanti-they perform; eva-only.
TRANSLATION
“The words urukrama, bhakti, ahaitukī and kurvanti are added to the word eva again and again. Thus another meaning is explained.
TEXT 306
ei ta’ kahiluṅ ślokera ‘ṣaṣṭi’ saṅkhyaka artha
āra eka artha śuna pramāṇe samartha
SYNONYMS
ei ta’-thus; kahiluṅ-I have explained; ślokera-of the verse; ṣaṣṭi-sixty; saṅkhyaka-numbering; artha-imports; āra-another; eka-one; artha-import; śuna-please hear; pramāṇe samartha-quite fit for giving evidence.
TRANSLATION
“Now I have given sixty different meanings to the verse, and yet there is another meaning which is also very strongly evident.
TEXT 307
‘ātmā’-śabde kahe ‘kṣetrajña jīva’-lakṣaṇa
brahmādi kīṭa-paryanta–tāṅra śaktite gaṇana
SYNONYMS
ātmā-śabde-by the word ātmā; kahe-it is said; kṣetra-jña jīva-the living entity who knows about his body; lakṣaṇa-symptom; brahmā-ādi-beginning from Lord Brahmā; kīṭa-paryanta-down to the insignificant ant; tāṅra-His; śaktite-as the marginal potency; gaṇana-counting.
TRANSLATION
“The word ātmā also refers to the living entity who knows about his body. That is another symptom. From Lord Brahmā down to the insignificant ant, everyone is counted as the marginal potency of the Lord.
TEXT 308
viṣṇu-śaktiḥ parā proktā
kṣetrajñākhyā tathā parā
avidyā-karma-saṁjñānyā
tṛtīyā śaktir iṣyate
SYNONYMS
viṣṇu-śaktiḥ-the potency of Lord Viṣṇu; parā-spiritual; proktā-it is said; kṣetra-jña-ākhyā-the potency known as kṣetrajña; tathā-as well as; parā-spiritual; avidyā-ignorance; karma-fruitive activities; saṁjñā-known as; anyā-other; tṛtīyā-third; śaktiḥ-potency; iṣyate-known thus.
TRANSLATION
” ‘The potency of Lord Viṣṇu is summarized in three categories-namely the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.’
PURPORT
This is a quotation from Viṣṇu Purāṇa. For an explanation, see Ādi-līlā (7.119).
TEXT 309
“kṣetrajña ātmā puruṣaḥ
pradhānaṁ prakṛtiḥ striyām”
SYNONYMS
kṣetra-jñaḥ-the word kṣetrajña; ātmā-the living entity; puruṣaḥ-the enjoyer; pradhānam-the chief; prakṛtiḥ-the material nature; striyām-in the feminine gender.
TRANSLATION
” ‘The word kṣetrajña refers to the living entity, the enjoyer, the chief and material nature.’
PURPORT
This is a quotation from the Svarga-varga (7) of the Amara-kośa dictionary.
TEXT 310
bhramite bhramite yadi sādhu-saṅga pāya
saba tyaji’ tabe tiṅho kṛṣṇere bhajaya
SYNONYMS
bhramite bhramite-wandering in different forms in different manners; yadi-if; sādhu-saṅga pāya-one obtains the association of devotees; saba tyaji’-giving up everything; tabe-then; tiṅho-he; kṛṣṇere bhajaya-engages himself in the service of Lord Kṛṣṇa.
TRANSLATION
“The living entities are wandering in different species of life on different planets, but if by chance they get the association of a pure devotee [sādhu] they give up all other engagements and engage in the service of Lord Kṛṣṇa.
TEXT 311
ṣāṭi artha kahiluṅ, saba–kṛṣṇera bhajane
sei artha haya ei saba udāharaṇe
SYNONYMS
ṣāṭi-sixty; artha-imports; kahiluṅ-I explained; saba-all; kṛṣṇera bhajane-aiming at rendering transcendental loving service to Kṛṣṇa; sei artha haya-that is the only meaning; ei saba-all these; udāharaṇe-examples.
TRANSLATION
“I have thus explained sixty different meanings, and all of them aim at the service of Lord Kṛṣṇa. After giving so many examples, that is the only meaning.
TEXT 312
‘eka-ṣaṣṭi’ artha ebe sphurila tomā-saṅge
tomāra bhakti-vaśe uṭhe arthera taraṅge
SYNONYMS
eka-ṣaṣṭi-sixty-one; artha-imports; ebe-now; sphurila-has awakened; tomā-saṅge-because of your association; tomāra-your; bhakti-vaśe-by dint of devotional service; uṭhe-there arises; arthera-of imports; taraṅge-waves.
TRANSLATION
“Now, due to your association, another meaning has awakened. It is due to your devotional service that these waves of meaning are arising.
PURPORT
The word ātmā refers to the living entity. From Lord Brahmā down to an insignificant ant, everyone is considered a living entity. Living entities are considered part of the Lord’s marginal potency. All of them are kṣetrajña, knowers of the body. When they become nirgrantha, or free, saintly persons, they engage in Lord Kṛṣṇa’s service. That is the sixty-first meaning of the verse.
TEXT 313
ahaṁ vedmi śuko vetti
vyāso vetti na vetti vā
bhaktyā bhāgavataṁ grāhyaṁ
na buddhyā na ca ṭīkayā
SYNONYMS
aham-I (Lord Śiva); vedmi-know; śukaḥ-Śukadeva Gosvāmī; vetti-knows; vyāsaḥ-Vyāsadeva; vetti-knows; na vetti vā-or may not know; bhaktyā-by devotional service (executed in nine different processes); bhāgavatam-the Bhāgavata Purāṇa (called Paramahaṁsa-saṁhitā, the text or treatise readable by the topmost transcendentalists); grāhyam-to be accepted; na-not; buddhyā-by so-called intelligence or experimental knowledge; na-nor; ca-also; ṭīkayā-by imaginary commentary.
TRANSLATION
“[Lord Śiva said,] ‘I may know; Śukadeva Gosvāmī, the son of Vyāsadeva, may know; and Vyāsadeva may know or may not know the Śrīmad Bhāgavatam. On the whole, Śrīmad-Bhāgavatam, the spotless Purāṇa, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries.’ “
PURPORT
Devotional service includes nine processes, beginning with hearing, chanting and remembering the activities of Lord Viṣṇu. Only one who has taken to devotional service can understand Śrīmad-Bhāgavatam, which is the spotless Purāṇa for a transcendentalist (paramahaṁsa). So-called commentaries are useless for this purpose. According to the Vedic injunction: yasya deve parā bhaktir yathā deve tathā gurau. All Vedic literatures maintain that Śrīmad-Bhāgavatam has to be learned from the person bhāgavata, and to understand it one has to engage in pure devotional service. Śrīmad-Bhāgavatam cannot be understood by so-called erudite scholars or grammarians. One who has developed pure Kṛṣṇa consciousness and has served the pure devotee, the spiritual master, can understand Śrīmad-Bhāgavatam. Others cannot.
TEXT 314
artha śuni’ sanātana vismita hañā
stuti kare mahāprabhura caraṇe dhariyā
SYNONYMS
artha śuni’-by hearing the meaning (of the ātmārāma verse); sanātana-Sanātana Gosvāmī; vismita hañā-becoming struck with wonder; stuti kare-offers prayers; mahāprabhura-of Śrī Caitanya Mahāprabhu; caraṇe dhariyā-touching the lotus feet.
TRANSLATION
After hearing all the explanations of all the different meanings of the ātmārāma verse, Sanātana Gosvāmī was struck with wonder. He fell down at the lotus feet of Śrī Caitanya Mahāprabhu and began to offer prayers.
TEXT 315
“sākṣāt īśvara tumi vrajendra-nandana
tomāra niśvāse sarva-veda-pravartana
SYNONYMS
sākṣāt īśvara tumi-You are the Supreme Personality of Godhead; vrajendra-nandana-the son of Mahārāja Nanda; tomāra niśvāse-by Your breathing; sarva-veda-all Vedic literatures; pravartana-are vibrated.
TRANSLATION
Sanātana Gosvāmī said, “My dear Lord, You are the Supreme Personality of Godhead, Kṛṣṇa, the son of Mahārāja Nanda. All the Vedic literatures are vibrated through Your breathing.
TEXT 316
tumi–vaktā bhāgavatera, tumi jāna artha
tomā vinā anya jānite nāhika samartha”
SYNONYMS
tumi-Your Lordship; vaktā-the speaker; bhāgavatera-of Śrīmad-Bhāgavatam; tumi-You; jāna-know; artha-the import; tomā vinā-except for You; anya-anyone else; jānite-to know; nāhika-is not; samartha-able.
TRANSLATION
“My dear Lord, You are the original speaker of the Bhāgavatam. You therefore know its real import. But for You, no one can understand the confidential meaning of Śrīmad-Bhāgavatam.”
PURPORT
Following this statement by Śrīla Sanātana Gosvāmī, we have written our introduction to Śrīmad-Bhāgavatam (First Canto, Part One, pages 7-41).
TEXT 317
prabhu kahe,–“kene kara āmāra stavana
bhāgavatera svarūpa kene nā kara vicāraṇa?
SYNONYMS
prabhu kahe-Lord Śrī Caitanya Mahāprabhu said; kene kara-why do you do; āmāra stavana-My personal glorification; bhāgavatera sva-rūpa-the real form of Śrīmad-Bhāgavatam; kene-why; nā kara-you do not do; vicāraṇa-consideration.
TRANSLATION
Śrī Caitanya Mahāprabhu replied, “Why are you glorifying Me personally? You should understand the transcendental position of Śrīmad-Bhāgavatam. Why don’t you consider this important point?
TEXT 318
kṛṣṇa-tulya bhāgavata–vibhu, sarvāśraya
prati-śloke prati-akṣare nānā artha kaya
SYNONYMS
kṛṣṇa-tulya bhāgavata-Śrīmad-Bhāgavatam is identical with Kṛṣṇa; vibhu-the supreme; sarva-āśraya-the origin of everything, or that which controls everything; prati-śloke-in every verse; prati-akṣare-in every syllable; nānā artha kaya-there are varieties of imports.
TRANSLATION
“Śrīmad-Bhāgavatam is as great as Kṛṣṇa, the Supreme Lord and shelter of everything. In each and every verse of Śrīmad-Bhāgavatam and in each and every syllable, there are various meanings.
TEXT 319
praśnottare bhāgavate kariyāche nirdhāra
yāṅhāra śravaṇe loke lāge camatkāra
SYNONYMS
praśna-uttare-in the form of questions and answers; bhāgavate-in Śrīmad-Bhāgavatam; kariyāche-has made; nirdhāra-conclusion; yāṅhāra śravaṇe-hearing which; loke-in all people; lāge-there is; camatkāra-wonderful astonishment.
TRANSLATION
“The form of Śrīmad-Bhāgavatam is given in questions and answers. Thus the conclusion is established. By hearing these questions and answers, one is highly astonished.
TEXT 320
brūhi yogeśvare kṛṣṇe
brahmaṇye dharma-varmaṇi
svāṁ kāṣṭhām adhunopete
dharmaḥ kaṁ śaraṇaṁ gataḥ
SYNONYMS
brūhi-kindly explain; yoga-īśvare-the Supreme Personality of Godhead, the master of all mystic power; kṛṣṇe-Lord Kṛṣṇa; brahmaṇye-the protector of brahminical culture; dharma-varmaṇi-the strong arms of religious principles; svām-His own; kāṣṭhām-to the personal abode; adhunā-at present; upete-having returned; dharmaḥ-the religious principles; kam-unto what; śaraṇam-shelter; gataḥ-have gone.
TRANSLATION
” ‘Now that Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us by whom religious principles are presently protected.’
PURPORT
This verse from Śrīmad-Bhāgavatam (1.1.23) was a question raised by all the sages, who were headed by Śaunaka. This question put before the great devotee Sūta Gosvāmī is the foremost of the six questions raised. The answer to this important question is given in the next verse from Śrīmad-Bhāgavatam (1.3.43).
TEXT 321
kṛṣṇe svadhāmopagate
dharma-jñānādibhiḥ saha
kalau naṣṭa-dṛśām eṣa
purāṇārko ‘dhunoditaḥ
SYNONYMS
kṛṣṇe-Lord Kṛṣṇa; sva-dhāma-to His personal abode; upagate-having returned; dharma-jñāna-ādibhiḥ saha-along with religious principles, transcendental knowledge, and so on; kalau-in this Age of Kali; naṣṭa-dṛśām-of persons who have lost their spiritual vision; eṣaḥ-this; purāṇa-arkaḥ-Purāṇa or Vedic literature that shines like the sun; adhunā-at the present moment; uditaḥ-has arisen.
TRANSLATION
” ‘After Lord Kṛṣṇa departed for His abode along with religious principles and transcendental knowledge, this Purāṇa, Śrīmad-Bhāgavatam, has arisen like the sun in this Age of Kali to enlighten those who have no spiritual vision.’
TEXT 322
ei mata kahiluṅ eka ślokera vyākhyāna
vātulera pralāpa kari’ ke kare pramāṇa?
SYNONYMS
ei mata-in this way; kahiluṅ-I have spoken; eka-one; ślokera-of a verse; vyākhyāna-the explanation; vātulera pralāpa-the talking of a madman; kari’-doing; ke kare pramāṇa-who will accept this as evidential proof.
TRANSLATION
“In this way, like a madman, I have explained the meaning of just one verse. I do not know who will take this as evidence.
TEXT 323
āmā-hena yebā keha ‘vātula’ haya
ei-dṛṣṭe bhāgavatera artha jānaya”
SYNONYMS
āmā-hena-exactly like Me; yebā-anyone who; keha-a person; vātula haya-becomes a madman; ei-dṛṣṭe-according to this process; bhāgavatera-of Śrīmad-Bhāgavatam; artha-import; jānaya-he can understand.
TRANSLATION
“If one becomes a madman like Me, he may also understand the meaning of Śrīmad-Bhāgavatam by this process.”
PURPORT
Śrī Caitanya Mahāprabhu plainly explains that Śrīmad-Bhāgavatam cannot be understood by those who are materially situated. In other words, one has to become a madman like Śrī Caitanya Mahāprabhu. Apart from being the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu is an ācārya who exhibited love of God like a madman. According to His own written verse: yugāyitaṁ nimeṣeṇa. He says that for Him, “a moment seems to last twelve years.” Cakṣuṣā prāvṛṣāyitam: “My tears are flowing like torrents of rain.” Śūnyāyitaṁ jagat sarvam: “I feel as if the entire universe were vacant.” Why? Govinda-viraheṇa me: “Due to My being separated from Govinda, Kṛṣṇa.”
One can understand Śrīmad-Bhāgavatam only by following in the footsteps of Śrī Caitanya Mahāprabhu, who was mad for Kṛṣṇa. We cannot, of course, imitate Śrī Caitanya Mahāprabhu. It is not possible. However, unless one is very serious about understanding Kṛṣṇa, he cannot understand Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam gives the full narration of Kṛṣṇa’s transcendental activities. The first nine cantos explain who Kṛṣṇa is, and the Lord’s birth and activities are narrated in the Tenth Canto. In Bhagavad-gītā it is stated: janma karma ca me divyam. Kṛṣṇa’s appearance and disappearance are transcendental, not mundane. A person is eligible to return home, back to Godhead, if he perfectly understands Kṛṣṇa and His appearance and disappearance. This is verified by Bhagavad-gītā: tyaktvā dehaṁ punar janma naiti mām eti so ‘rjuna.
It is therefore concluded that one has to learn about Kṛṣṇa from Śrīmad-Bhāgavatam and Bhagavad-gītā, and one has to follow in the footsteps of Śrī Caitanya Mahāprabhu. Those who do not follow Śrī Caitanya Mahāprabhu cannot understand Bhagavad-gītā and Śrīmad-Bhāgavatam.
TEXT 324
punaḥ sanātana kahe yuḍi’ dui kare
“prabhu ājñā dilā ‘vaiṣṇava-smṛti’ karibāre
SYNONYMS
punaḥ-again; sanātana-Sanātana Gosvāmī; kahe-says; yuḍi’ dui kare-folding his two hands; prabhu ājñā dilā-Your Lordship has ordered me; vaiṣṇava-smṛti karibāre-to write a dictionary of Vaiṣṇava activities.
TRANSLATION
Folding his hands, Sanātana Gosvāmī said, “My Lord, You ordered me to write a directory about the activities of Vaiṣṇavas.
TEXT 325
muñi–nīca-jāti, kichu nā jānoṅ ācāra
mo-haite kaiche haya smṛti-paracāra
SYNONYMS
muñi-I; nīca-jāti-belong to a lower caste; kichu-anything; nā-not; jānoṅ-I know; ācāra-about proper behavior; mo-haite-from me; kaiche-how; haya-there is; smṛti-paracāra-propagation of the directions of Vaiṣṇava behavior.
TRANSLATION
“I am a most lowborn person. I have no knowledge of good behavior. How is it possible for me to write authorized directions about Vaiṣṇava activities?”
PURPORT
Actually Sanātana Gosvāmī belonged to a very respectable brāhmaṇa family. Nonetheless, he submitted himself as a fallen, lowborn person because he had served in the Mohammedan government. A brāhmaṇa is never supposed to be engaged for anyone’s service. Accepting service for a livelihood (paricaryātmakaṁ karma) is the business of śūdras. The brāhmaṇa is always independent and busy studying śāstra and preaching śāstra to subordinate social members such as kṣatriyas and vaiśyas. Sanātana Gosvāmī felt unfit to write Vaiṣṇava smṛti about the behavior of Vaiṣṇavas because he had fallen from the brahminical position. Thus Sanātana Gosvāmī clearly admits that the brahminical culture should be standardized. Presently in India, so-called brāhmaṇas are almost all engaged in some mundane service, and they do not understand the import of the Vedic śāstras. Nonetheless, they are passing themselves off as brāhmaṇas on the basis of birth. In this connection, Sanātana Gosvāmī declares that a brāhmaṇa cannot be engaged in anyone’s service if he wants to take a leading part in society. In Śrīmad-Bhāgavatam Nārada Muni states that even if a brāhmaṇa is in a difficult position, he should not accept the occupation of a śūdra. This means that he should not be engaged in service for another, for this is the business of dogs. Under the circumstances, Sanātana Gosvāmī felt very low because he had accepted the service of the Muslim government. The conclusion is that no one should claim to be a brāhmaṇa simply by birthright while engaging in someone else’s service.
TEXT 326
sūtra kari’ diśā yadi karaha upadeśa
āpane karaha yadi hṛdaye praveśa
SYNONYMS
sūtra kari’-making a synopsis; diśā-direction; yadi-if; karaha upadeśa-You kindly instruct; āpane-personally; karaha-You do; yadi-if; hṛdaye praveśa-entering into me or manifesting in my heart.
TRANSLATION
Sanātana Gosvāmī then requested the Lord, “Please personally tell me how I can write this difficult book about Vaiṣṇava behavior. Please manifest Yourself in my heart.
PURPORT
The writing of Vaiṣṇava literatures is not a function for ordinary men. Vaiṣṇava literatures are not mental concoctions. They are all authorized literature meant to guide those who are going to be Vaiṣṇavas. Under these circumstances, an ordinary man cannot give his own opinion. His opinion must always correspond with the conclusion of the Vedas. Unless one is fully qualified in Vaiṣṇava behavior and authorized by superior authority (the Supreme Personality of Godhead), one cannot write Vaiṣṇava literatures or purports and commentaries on Śrīmad-Bhāgavatam and Bhagavad-gītā.
TEXT 327
tabe tāra diśā sphure mo-nīcera hṛdaya
īśvara tumi,–ye karāha, sei siddha haya”
SYNONYMS
tabe-if you do so; tāra-of that; diśā-the process of writing; sphure-manifests; mo-nīcera-of someone lowborn like me; hṛdaya-in the heart; īśvara tumi-You are the Supreme Personality of Godhead; ye karāha-whatever You cause to do; sei siddha haya-that is perfectly done.
TRANSLATION
“If You would please manifest Yourself within my heart and personally direct me in writing this book, then, although I am lowborn, I may hope to be able to write it. You can do this because You are the Supreme Personality of Godhead Yourself, and whatever You direct is perfect.”
TEXT 328
prabhu kahe,–“ye karite karibā tumi mana
kṛṣṇa sei sei tomā karābe sphuraṇa
SYNONYMS
prabhu kahe-Śrī Caitanya Mahāprabhu said; ye-whatever; karite-to do; karibā tumi mana-you want; kṛṣṇa-Lord Kṛṣṇa; sei sei-that; tomā-to you; karābe sphuraṇa-will manifest.
TRANSLATION
Śrī Caitanya Mahāprabhu replied, “Whatever you want to do you will be able to do correctly by Lord Kṛṣṇa’s favor. He will manifest the real purport.
PURPORT
Sanātana Gosvāmī was a pure devotee of Kṛṣṇa. A pure devotee has no business other than serving Kṛṣṇa; consequently Kṛṣṇa is always ready to help him. This benediction was given by Śrī Caitanya Mahāprabhu to Sanātana Gosvāmī, who was authorized to write Vaiṣṇava smṛti. Sanātana Gosvāmī was a pure devotee of the Lord, and through the blessings of Śrī Caitanya Mahāprabhu he was able to write the book perfectly.
TEXT 329
tathāpi ei sūtrera śuna dig-daraśana
sakāraṇa likhi ādau guru-āśrayaṇa
SYNONYMS
tathāpi-still; ei sūtrera-of the synopsis of this book; śuna-hear; dik-daraśana-an indication; sakāraṇa-the cause; likhi-we should write; ādau-in the beginning; guru-āśrayaṇa-accepting a bona fide spiritual master.
TRANSLATION
“Because you asked me for a synopsis, please hear these few indications. In the beginning one must take shelter of a bona fide spiritual master.
TEXT 330
guru-lakṣaṇa, śiṣya-lakṣaṇa, doṅhāra parīkṣaṇa
sevya–bhagavān, sarva-mantra-vicāraṇa
SYNONYMS
guru-lakṣaṇa-the symptoms of a bona fide spiritual master; śiṣya-lakṣaṇa-the symptoms of a bona fide disciple; doṅhāra-of both; parīkṣaṇa-the testing; sevya-bhagavān-the Supreme Personality of Godhead is worshipable; sarva-mantra-vicāraṇa-consideration of the different types of mantras.
TRANSLATION
“In your book there should be the characteristics of the bona fide guru and the bona fide disciple. Then, before accepting a spiritual master, one can be assured of the spiritual master’s position. Similarly, the spiritual master can also be assured of the disciple’s position. The Supreme Personality of Godhead, Kṛṣṇa, should be described as the worshipable object, and you should consider the bīja-mantra for the worship of Kṛṣṇa, Rāma or any other expansion of the Supreme Personality of Godhead.
PURPORT
In the Padma Purāṇa, the characteristics of the guru, the bona fide spiritual master, have been described:
mahā-bhāgavata-śreṣṭho
brāhmaṇo vai gurur nṛṇām
sarveṣām eva lokānām
asau pūjyo yathā hariḥ
mahā-kula-prasūto ‘pi
sarva-yajñeṣu dīkṣitaḥ
sahasra-śākhādhyāyī ca
na guruḥ syād avaiṣṇavaḥ
The guru must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class. The first-class devotee is the spiritual master for all kinds of people. It is said: gurur nṛṇām. The word nṛṇām means “of all human beings.” The guru is not limited to a particular group. It is stated in the Upadeśāmṛta of Rūpa Gosvāmī that a guru is a gosvāmī, a controller of the senses and the mind. Such a guru can accept disciples from all over the world. Pṛthivīṁ sa śiṣyāt. This is the test of the guru.
In India there are many so-called gurus, and they are limited to a certain district or a province. They do not even travel about India, yet they declare themselves to be jagad-guru, gurus of the whole world. Such cheating gurus should not be accepted. Anyone can see how the bona fide spiritual master accepts disciples from all over the world. The guru is a qualified brāhmaṇa; therefore he knows Brahman and Parabrahman. He thus devotes his life for the service of Parabrahman. The bona fide spiritual master who accepts disciples from all over the world is also worshiped all over the world because of his qualities. Lokānām asau pūjyo yathā hariḥ: the people of the world worship him just as they worship the Supreme Personality of Godhead. All these honors are offered to him because he strictly follows the brahminical principles and teaches these principles to his disciples. Such a person is called an ācārya because he knows the principles of devotional service, he behaves in that way himself, and he teaches his disciples to follow in his footsteps. Thus he is an ācārya or jagad-guru. Even though a person is born in a brahminical family and is very expert in performing sacrifices, he cannot be accepted as a guru if he is not a strict Vaiṣṇava. A guru is a brāhmaṇa by qualification, and he can turn others into brāhmaṇas according to the śāstric principles and brahminical qualifications. Brahmanism is not a question of heredity. In Śrīmad-Bhāgavatam (7.32.11) Śrī Nārada Muni tells Mahārāja Yudhiṣṭhira what a brāhmaṇa is. He states that if brahminical qualifications are observed in kṣatriyas, vaiśyas or even śūdras, one should accept them as brāhmaṇas. In this regard, Śrīla Śrīdhara Svāmī has commented: śamādibhir eva brāhmaṇādi-vyavahāro mukhyaḥ, na jāti-mātrādīty āha-yasyeti. yad yadi anyatra varṇāntare ‘pi dṛśyeta, tad-varṇāntaraṁ tenaiva lakṣaṇa-nimittenaiva varṇena vinirdiśet, na tu jāti-nimittenety arthaḥ.
There is a similar statement made by Nīlakaṇṭha, the commentator on Mahābhārata:
śūdro ‘pi śamādy-upeto brāhmaṇa eva
brāhmaṇo ‘pi kāmādy-upetaḥ śūdra eva
“Although one may be born in a śūdra family, if he is endowed with the brahminical qualities beginning with śama [control of the mind], he is to be accepted as a brāhmaṇa. Although one may be born in a brāhmaṇa family, if he is endowed with the qualities beginning with kāma [lust], he is to be considered a śūdra.” No one should present himself as a brāhmaṇa simply on the basis of being born in a brahminical family. One must be qualified by the brahminical qualities mentioned in the śāstras, particularly Bhagavad-gītā:
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāva-jam
“Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge and religiousness-these are the qualities by which the brāhmaṇas work.” (Bg. 18.42)
Unless one is qualified with all these attributes, he cannot be accepted as a brāhmaṇa. It is not a question of simply taking birth in a brāhmaṇa family. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī, although not born in brāhmaṇa families, are accepted as bona fide spiritual masters because they were brāhmaṇas by qualification. Personalities like Śrī Gaṅgā-nārāyaṇa, Rāmakṛṣṇa and many others, who were actually born in brāhmaṇa families, accepted Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī as their spiritual masters.
The mahā-bhāgavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kṛṣṇa by the word dāsa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord, and performing saṅkīrtana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiṣṇava. When one has attained the topmost position of mahā-bhāgavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru. However, if one is highly qualified but is not a Vaiṣṇava, he cannot be accepted as a guru. One cannot be a brāhmaṇa unless one is a Vaiṣṇava. If one is a Vaiṣṇava, he is already a brāhmaṇa. If a guru is completely qualified as a Vaiṣṇava, he must be accepted as a brāhmaṇa even if he is not born in a brāhmaṇa family. The caste system method of distinguishing a brāhmaṇa by birth is not acceptable when applied to a bona fide spiritual master. A spiritual master is a qualified brāhmaṇa and ācārya. If one is not a qualified brāhmaṇa, he is not expert in studying Vedic literatures. Nānā-śāstra-vicāraṇaika-nipuṇau. Every Vaiṣṇava is a spiritual master, and a spiritual master is automatically expert in brahminical behavior. He also understands the Vedic śāstras.
Similarly, a disciple’s qualifications must be observed by the spiritual master before he is accepted as a disciple. In our Kṛṣṇa consciousness movement, the requirement is that one must be prepared to give up the four pillars of sinful life-illicit sex, meat-eating, intoxication and gambling. In Western countries especially, we first observe whether a potential disciple is prepared to follow the regulative principles. Then he is given the name of a Vaiṣṇava servant and initiated to chant the Hare Kṛṣṇa mahā-mantra, at least sixteen rounds daily. In this way the disciple renders devotional service under the guidance of the spiritual master or his representative for at least six months to a year. He is then recommended for a second initiation, during which a sacred thread is offered and the disciple is accepted as a bona fide brāhmaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced the system of giving the sacred thread to a bona fide Vaiṣṇava, and we are also following in his footsteps. The qualifications of a bona fide disciple are described in Śrīmad-Bhāgavatam (11.10.6) as follows:
amānya-matsaro dakṣo
nirmamo dṛḍha-sauhṛdaḥ
asatvaro ‘rtha-jijñāsur
anasūyur amogha-vāk
The disciple must have the following qualifications. He must give up interest in the material bodily conception. He must give up material lust, anger, greed, illusion, madness and envy. He should be interested only in understanding the science of God, and he should be ready to consider all points in this matter. He should no longer think, “I am this body,” or, “This thing belongs to me.” One must love the spiritual master with unflinching faith, and one must be very steady and fixed. The bona fide disciple should be inquisitive to understand transcendental subject matter. He must not search out faults among good qualities, and he should no longer be interested in material topics. His only interest should be Kṛṣṇa, the Supreme Personality of Godhead.
As far as the mutual testing of the spiritual master and disciple is concerned, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that a bona fide disciple must be very inquisitive to understand the transcendental subject matter. As stated in Śrīmad-Bhāgavatam (11.3.21):
tasmād guruṁ prapadyeta
jijñāsuḥ śreya uttamam
“One who is inquisitive to understand the highest goal and benefit of life must approach a bona fide spiritual master and surrender unto him.” A serious disciple must be alert when selecting a bona fide spiritual master. He must be sure that the spiritual master can deliver all the transcendental necessities. The spiritual master must observe how inquisitive the disciple is and how eager he is to understand the transcendental subject matter. The spiritual master should study the disciple’s inquisitiveness for no less than six months or a year. A spiritual master should not be very anxious to accept a disciple because of his material opulences. Sometimes a big businessman or landlord may approach a spiritual master for initiation. Those who are materially interested are called viṣayīs (karmīs), which indicates that they are very fond of sense gratification. Such viṣayīs sometimes approach a famous guru and ask to become a disciple just as a matter of fashion. Sometimes viṣayīs pose as disciples of a reputed spiritual master just to cover their activities and advertise themselves as advanced in spiritual knowledge. In other words, they want to attain material success. A spiritual master must be very careful in this regard. Such business is going on all over the world. The spiritual master does not accept a materially opulent disciple just to advertise the fact that he has such a big disciple. He knows that by associating with such viṣayī disciples, he may fall down. One who accepts a viṣayī disciple is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous viṣayī. If a so-called spiritual master accepts a disciple for his personal benefit or for material gain, the relationship between the spiritual master and the disciple turns into a material affair, and the spiritual master becomes like a smārta-guru. There are many caste gosvāmīs who professionally create some disciples who do not care for them or their instructions. Such spiritual masters are satisfied simply to get some material benefits from their disciples. Such a relationship is condemned by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who calls such spiritual masters and disciples a society of cheaters and cheated. They are also called bāulas or prākṛta-sahajiyās. Their aim is to make the connection between the spiritual master and the disciple into a very cheap thing. They are not serious in wanting to understand spiritual life.
The words sevya bhagavān in this verse are important. Bhagavān indicates the Supreme Personality of Godhead, Lord Viṣṇu. Lord Viṣṇu alone is worshipable. There is no need to worship demigods. This is confirmed in Bhagavad-gītā:
kāmais tais tair hṛta-jñānāḥ
prapadyante ‘nya-devatāḥ
taṁ taṁ niyamam āsthāya
prakṛtyā niyatāḥ svayā
“Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.” (Bg. 7.20)
It is also stated in the Skanda Purāṇa:
vāsudevaṁ parityajya
yo ‘anya-devam upāsate
svamātaraṁ parityajya
śva-pacīṁ vandate hi saḥ
“A person who worships the demigods and gives up Lord Vāsudeva is like a man who gives up the protection of his mother for the shelter of a witch.”
It is also stated in Bhagavad-gītā (9.23):
ye ‘py anya-devatā-bhaktā
yajante śraddhayānvitāḥ
te ‘pi mām eva kaunteya
yajanty avidhi-pūrvakam
“Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding.”
Demigods are also living entities and parts and parcels of Kṛṣṇa. Therefore in one sense one worships Kṛṣṇa when one worships the demigods, but not in the proper way. There is a proper method to water a tree. One should water the roots, but if one waters the leaves and branches instead, he is simply wasting his time. If one worships the demigods to the exclusion of Lord Viṣṇu, his rewards will only be material. As confirmed in Bhagavad-gītā:
antavat tu phalaṁ teṣāṁ
tad bhavaty alpa-medhasām
devān deva-yajo yānti
mad-bhaktā yānti mām api
“Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.” (Bg. 7.23)
Demigod worship is meant for unintelligent men because the benefits derived from demigod worship are all material, temporary and retractable. It is also stated in the Hari-bhakti-vilāsa:
yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-devataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
“Whoever thinks Lord Viṣṇu and the demigods are on the same level is to be immediately considered a rogue as far as spiritual understanding is concerned.”
There are three modes of nature in the material world, but when one is situated spiritually, he is above the material modes, even though he lives in this material world. Lord Kṛṣṇa states in Bhagavad-gītā (14.26):
māṁ ca yo ‘vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma bhūyāya kalpate
“One who engages in full devotional service, who does not fall down in any circumstances at once transcends the modes of material nature and thus comes to the level of Brahman.” When one engages in the Supreme Lord’s devotional service, he is in a transcendental position. Even though one may be situated in the mode of goodness in the material world, he is susceptible to pollution by the modes of passion and ignorance. When the mode of goodness is mixed with the mode of passion, one worships the sun-god, Vivasvān. When the mode of goodness is mixed with the mode of ignorance, he worships Gaṇapati, or Gaṇeśa. When the mode of passion is mixed with the mode of ignorance, one worships Durgā, or Kālī, the external potency. When one is simply in the mode of ignorance, he becomes a devotee of Lord Śiva because Lord Śiva is the predominating deity of the mode of ignorance within this material world. However, when one is completely free from the influence of all the modes of material nature, he becomes a pure Vaiṣṇava on the devotional platform. Śrīla Rūpa Gosvāmī states in the Bhakti-rasāmṛta-sindhu:
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
The position of viśuddha-sattva is the position of uncontaminated goodness. On that platform, one can then understand, ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam: “The Supreme Personality of Godhead, the son of Nanda Mahārāja, is to be worshiped along with His transcendental abode, Vṛndāvana.”
The word sarva-mantra-vicāraṇa means “considering all different types of mantras.” There are different kinds of mantras for different kinds of devotees. There are the mantras known as the dvādaśākṣara, and these are composed of twelve syllables. Similarly, there are mantras composed of eighteen syllables-the Nārasiṁha mantra, the Rāma mantra, Gopāla mantra and so on. Each and every mantra has its own spiritual significance. The spiritual master has to select a mantra for his disciple according to the disciple’s ability to chant different mantras.
TEXT 331
mantra-adhikārī, mantra-siddhy-ādi-śodhana
dīkṣā, prātaḥ-smṛti-kṛtya, śauca, ācamana
SYNONYMS
mantra-adhikārī-qualification for receiving mantra initiation; mantra-siddhi-ādi-the perfection of the mantra and so on; śodhana-purification; dīkṣā-initiation; prātaḥ-smṛti-kṛtya-morning duties and remembrance of the Supreme Lord; śauca-cleanliness; ācamana-washing the mouth and other parts of the body.
TRANSLATION
“You should discuss the qualifications necessary for receiving a mantra, the perfection of the mantra, the purification of the mantra, initiation, morning duties, remembrance of the Supreme Lord, cleanliness, and washing the mouth and other parts of the body.
PURPORT
The following injunction is given in the Hari-bhakti-vilāsa (1.194):
tāntrikeṣu ca mantreṣu
dīkṣāyāṁ yoṣitām api
sādhvīnām adhikāro ‘sti
śūdrādīnāṁ ca sad-dhiyām
“Śūdras and women who are chaste and sincerely interested in understanding the Absolute Truth are qualified to be initiated with the pāñcarātrika-mantras.” This is also confirmed in Bhagavad-gītā (9.32):
māṁ hi pārtha vyapāśritya
ye ‘pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te ‘pi yānti parāṁ gatiṁ
“O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination.”
If one actually wants to serve Kṛṣṇa, it doesn’t matter whether one is a śūdra, vaiśya, or even a woman. If one is sincerely eager to chant the Hare Kṛṣṇa mantra or dīkṣā-mantra, he is qualified to be initiated according to the pāñcarātrika process. According to Vedic principles, only a brāhmaṇa who is fully engaged in his occupational duties can be initiated. Śūdras and women are not admitted to a vaidika initiation. Unless one is fit according to the estimation of the spiritual master, one cannot accept a mantra from the pāñcarātrika-vidhi or the vaidika-vidhi. When one is fit to accept the mantra, he is initiated by the pāñcarātrika-vidhi or the vaidika-vidhi. In any case, the result is the same.
Regarding mantra-siddhi-ādi-śodhana, the efficiency of the mantra, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives sixteen divisions, which are confirmed in the Hari-bhakti-vilāsa (beginning with 1.204):
siddha-sādhya-susiddhāri-
kramāj jñeyo vicakṣaṇaiḥ
These are (1) siddha, (2) sādhya, (3) susiddha and (4) ari. These four principles can be divided further: (1) siddha-siddha, (2) siddha-sādhya, (3) siddha-susiddha, (4) siddha-ari, (5) sādhya-siddha, (6) sādhya-sādhya, (7) sādhya-susiddha, (8) sādhya-ari, (9) susiddha-siddha, (10) susiddha-sādhya, (11) susiddha-susiddha, (12) susiddha-ari, (13) ari-siddha, (14) ari-sādhya, (15) ari-susiddha, and (16) ari-ari.
Those who are initiated with the eighteen-alphabet mantra do not need to consider the above-mentioned sixteen divisions. As enjoined in the Hari-bhakti-vilāsa (1.215, 219, 220):
na cātra śātravā doṣā
narṇasvādi-vicāraṇā
ṛkṣarāśi-vicāro vā
na kartavyo manau priye
nātra cintyo ‘ri-śuddhyādir
nāri-mitrādi-lakṣaṇam
siddha-sādhya-susiddhāri-
rūpā nātra vicāraṇā
There is śodhana, or purification of the mantra, but there is no such consideration for the Kṛṣṇa mantra. Balitvāt kṛṣṇa-mantrāṇāṁ saṁskārāpekṣaṇaṁ na hi. “The Kṛṣṇa mantra is so strong that there is no question of śodhana. (1.235)
As far as dīkṣā is concerned, one should consult Madhya-līlā, Chapter Fifteen (108). On the whole, when a person is initiated according to the pāñcarātrika-vidhi, he has already attained the position of a brāhmaṇa. This is enjoined in the Hari-bhakti-vilāsa (2.12):
yathā kāñcanatāṁ yāti
kāṁsyaṁ rasa-vidhānataḥ
tathā dīkṣā-vidhānena
dvijatvaṁ jāyate nṛṇām
“As bell metal can be turned into gold when treated with mercury, a disciple initiated by a bona fide guru immediately attains the position of a brāhmaṇa.”
As far as the time of dīkṣā (initiation) is concerned, everything depends on the position of the guru. As soon as a bona fide guru is received by chance or by a program, one should immediately take the opportunity to receive initiation. In the book called Tattva-sāgara, it is stated:
durlabhe sad-gurūṇāṁ ca
sakṛt-saṅga upasthite
tad-anujñā yadā labdhā
sa dīkṣāvasaro mahān
grāme vā yadi vāraṇye
kṣetre vā divase niśi
āgacchati gurur daivād
yathā dīkṣā tad-ājñayā
yadaivecchā tadā dīkṣā
guror ājñānurūpataḥ
na tīrthaṁ na vrataṁ hemo
na snānaṁ na japa-kriyā
dīkṣāyāḥ karaṇaṁ kintu
svecchā-prāpte tu sad-gurau
“If, by chance, one gets a sad-guru, it doesn’t matter whether one is in the temple or the forest. If the sad-guru, the bona fide spiritual master, agrees, one can be initiated immediately, without waiting for a suitable time or place.”
In the early morning hours (known as brāhma-muhūrta) one should get up and immediately chant the Hare Kṛṣṇa mantra, or, at least, “Kṛṣṇa, Kṛṣṇa, Kṛṣṇa.” In this way, one should remember Kṛṣṇa. Some ślokas or prayers should also be chanted. By chanting, one immediately becomes auspicious and transcendental to the infection of material qualities. Actually one has to chant and remember Lord Kṛṣṇa twenty-four hours daily, or as much as possible.
smartavyaḥ satataṁ viṣṇur
vismartavyo na jātucit
sarve vidhi-niṣedhāḥ syur
etayor eva kiṅkarāḥ
“Kṛṣṇa is the origin of Lord Viṣṇu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the śāstras should be the servants of these two principles.” This is a quotation from padma Purāṇa in the portion called Bṛhat-sahasra-nāma-stotra. prātaḥ-kṛtya means that one should evacuate regularly and then cleanse himself by taking a bath. One has to gargle (ācamana) and brush his teeth (danta-dhāvana). He should do this either with twigs or a toothbrush-whatever is available. This will purify the mouth. Then one should take his bath. Actually householders and vānaprasthas should bathe two times a day (prātar-madhyāhnayoḥ snānaṁ vānaprastha-gṛhasthayoḥ). A sannyāsī should bathe three times daily, and a brahmacārī may take only one bath a day. Whenever one is not able to bathe in water, he can bathe by chanting the Hare Kṛṣṇa mantra. One also has to perform his sandhyādi-vandana-that is, one has to chant his Gāyatrī mantra three times daily-morning, noon and evening.
TEXT 332
danta-dhāvana, snāna, sandhyādi vandana
guru-sevā, ūrdhva-puṇḍra-cakrādi-dhāraṇa
SYNONYMS
danta-dhāvana-washing the teeth; snāna-bath; sandhyā-ādi vandana-regular chanting of the mantras; guru-sevā-serving the spiritual master; ūrdhva-puṇḍra-wearing perpendicularly straight tilaka; cakra-ādi-dhāraṇa-stamping the body with different names and symbols of the Lord.
TRANSLATION
“In the morning, one should regularly brush his teeth, take his bath, offer prayers to the Lord and offer obeisances to the spiritual master. One should render service to the spiritual master and paint one’s body in twelve places with ūrdhva-puṇḍra [tilaka]. One should stamp the holy names of the Lord on his body, or one should stamp the symbols of the Lord, such as the disc and club.
TEXT 333
gopīcandana-mālya-dhṛti, tulasī-āharaṇa
vastra-pīṭha-gṛha-saṁskāra, kṛṣṇa-prabodhana
SYNONYMS
gopī-candana-gopī-candana (available in Vṛndāvana and Dvārakā); mālya-beads on the neck; dhṛti-wearing regularly; tulasī-āharaṇa-collecting tulasī leaves; vastra-cloth; pīṭha-temple; gṛha-the house; saṁskāra-cleansing; kṛṣṇa-prabodhana-awakening the Deity of Lord Kṛṣṇa.
TRANSLATION
“After this, you should describe how one should decorate his body with gopīcandana, wear neck beads, collect tulasī leaves from the tulasī tree, cleanse his cloth and the altar, cleanse one’s own house or apartment and go to the temple and ring the bell just to draw the attention of Lord Kṛṣṇa.
TEXT 334
pañca, ṣoḍaśa, pañcāśat upacāre arcana
pañca-kāla pūjā ārati, kṛṣṇera bhojana-śayana
SYNONYMS
pañca-five; ṣoḍaśa-sixteen; pañcāśat-fifty; upacāre-with ingredients; arcana-offering worship; pañca-kāla-five times; pūjā-worshiping; ārati-offering ārati; kṛṣṇera bhojana-śayana-in this way offering eatables to Kṛṣṇa and laying Him down to rest.
TRANSLATION
“Also describe Deity worship, wherein one should offer food to Kṛṣṇa at least five times daily. One should in due time place Kṛṣṇa on a bed. You should also describe the process for offering ārati and the worship of the Lord according to the list of five, sixteen or fifty ingredients.
PURPORT
The five ingredients are (1) very good scents, (2) very good flowers, (3) incense, (4) a lamp and (5) something edible. As for ṣoḍaśopacāra, the sixteen ingredients, one should (1) provide a sitting place (āsana), (2) ask Kṛṣṇa to sit down, (3) offer arghya, (4) offer water to wash the legs, (5) wash the mouth, (6) offer madhu-parka, (7) offer water for washing the mouth, (8) bathe, (9) offer garments, (10) decorate the Lord’s body with ornaments, (11) offer sweet scents, (12) offer flowers with good fragrance, like the rose or campaka, (13) offer incense, (14) offer a lamp, (15) give good food, and (16) offer prayers.
In the Hari-bhakti-vilāsa (Eleventh Vilāsa, verses 127-140) there is a vivid description of what is required in Deity worship. There are sixty-four items mentioned. In the temple, worship should be so gorgeous that all sixty-four items should be available for the satisfaction of the Personality of Godhead. Sometimes it is impossible to get all sixty-four items; therefore we recommend that at least on the first day of installation all sixty-four items should be available. When the Lord is established, worship with all sixty-four items should continue as far as possible. The sixty-four items are as follows: (1) There must be a big bell hanging in front of the temple room so that whoever comes in the room can ring the bell. This item is called prabodhana, or offering oneself submissively to the Lord. This is the first item. (2) The visitor must chant jaya Śrī Rādhā-Govinda, or jaya Śrī Rādhā-Mādhava when he rings the bell. In either case, the word jaya must be uttered. (3) One should immediately offer obeisances to the Lord, falling down like a stick. (4) There must be regular maṅgala-ārati in the temple during the early morning, an hour and a half before the sun rises. (5) There must be an āsana, a sitting place before the altar. This āsana is for the spiritual master. The disciple brings everything before the spiritual master, and the spiritual master offers everything to the Supreme Personality of Godhead. (6) After maṅgala-ārati, the Deity is supposed to wash His teeth by using a twig; therefore a twig must be offered. (7) Water must be offered for washing the Deity’s feet. (8) Arghya should be offered. (9) Water for ācamana should be offered. (10) Madhu-parka, a small bowl containing madhu (honey, a little ghee, a little water, a little sugar, yogurt and milk) should be offered. This is called madhu-parka-ācamana. (11) One should place wooden slippers before the Lord. (12) One should massage the body of the Lord. (13) One should massage the body of the Lord with oil. (14) With a soft, wet sponge one should remove all the oil smeared over the Lord’s body. (15) One should bathe the Lord with water in which nicely scented flowers have been soaking for some time. (16) After bathing the body of the Lord with water, one should bathe Him with milk. (17) Then with yogurt. (18) Then with ghee. (19) Then with honey. (20) Then with sugar. (21) Then one should wash the Deity with water and chant this mantra:
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(22) One should dry the entire body with a towel. (23) A new dress should be put on the body. (24) A sacred thread should be given to the body. (25) Water should be offered for cleansing the mouth (ācamana). (26) Nicely scented oils like liquid sandalwood pulp should be smeared over the body. (27) All kinds of ornaments and crowns should be placed on the body. (28) Then one should offer flower garlands and decorative flowers. (29) One should burn incense. (30) Lamps should be offered. (31) Precautions should always be taken so that demons and atheists cannot harm the body of the Lord. (32) Food offerings should be placed before the Lord. (33) Spices for chewing should be offered. (34) Betel nuts should be offered. (35) At the proper time, there should be arrangements so that the Lord may take rest in bed. (36) The Lord’s hair should be combed and decorated. (37) First-class garments should be offered. (38) A first-class helmet should be offered. (39) The garments should be scented. (40) There should be Kaustubha jewels and other ornaments offered. (41) A variety of flowers should be offered. (42) Another maṅgala-ārati should be offered. (43) A mirror should be offered. (44) The Lord should be carried on a nice palanquin to the altar. (45) The Lord should be seated on the throne. (46) Again water should be given for the washing of His feet. (47) Something again should be offered for eating. (48) Evening ārati. (49) The Lord should be fanned with a cāmara fan, and an umbrella should be placed over His head. (50) The Hare Kṛṣṇa mantra and approved songs should be sung. (51) Musical instruments should be played. (52) One should dance before the Deity. (53) One should circumambulate the Deity. (54) One should again offer obeisances. (55) One should offer different types of prayers and hymns at the Lord’s lotus feet. (56) One should touch the lotus feet of the Lord with one’s head. This may not be possible for everyone, but at least the pūjārī should do this. (57) The flowers offered on the previous day should touch one’s head. (58) One should take the remnants of the Lord’s food. (59) One should sit before the Lord and think that he is massaging the Lord’s legs. (60) One should decorate the Lord’s bed with flowers before the Lord takes His rest. (61) One should offer one’s hand to the Lord. (62) One should take the Deity to His bed. (63) One should wash the feet of the Lord and then sit Him on the bed. (64) One should place the Lord on the bed and then massage His feet.
Ārati should be offered to the Deities five times daily-early in the morning before sunrise, later in the morning, at noon, in the evening and at night. This means that there should be worship and a change of dress and flowers. As far as the eatables are concerned, all items should be first-class preparations. There should be first-class rice, dhal, fruit, sweet rice, vegetables and a variety of foods to be sucked, drunk and chewed. All the eatables offered to the Deities should be extraordinarily excellent. In Europe and America there is presently no monetary scarcity. People are not poor, and if they follow these principles of Deity worship, they will advance in spiritual life. As far as placing the Deity in the bed is concerned, if the Deity is large and heavy, it is not possible to move Him daily. It is better that a small Deity, which is also worshiped, be taken to the bed. This mantra should be chanted: āgaccha śayana-sthānaṁ priyābhiḥ saha keśava. “O Keśava, kindly come to Your bed along with Śrīmatī Rādhārāṇī.” (Hari-bhakti-vilāsa 11.40)
The Deity should be placed in bed with Śrīmatī Rādhārāṇī, and this should be indicated by bringing the wooden slippers from the altar to the bedside. When the Deity is laid down, His legs should be massaged. Before laying the Deity down, a pot of milk and sugar should be offered to Him. After taking this thick milk, the Deity should lie down and should be offered betel nuts and spices to chew.
TEXT 335
śrī-mūrti -lakṣaṇa, āra śālagrāma-lakṣaṇa
kṛṣṇa-kṣetra-yātrā, kṛṣṇa-mūrti-daraśana
SYNONYMS
śrī-mūrti-lakṣaṇa-characteristics of the Deity; āra-and; śālagrāma-lakṣaṇa-characteristics of the śālagrāma-śilā; kṛṣṇa-kṣetra-yātrā-visiting places like Vṛndāvana, Dvārakā and Mathurā; kṛṣṇa-mūrti-daraśana-visiting the Deity in the temple.
TRANSLATION
“The characteristics of the Deities should be discussed as well as the characteristics of the śālagrāma-śilā. One should also discuss visiting the Deities in the temple and touring holy places like Vṛndāvana, Mathurā and Dvārakā.
TEXT 336
nāma-mahimā, nāmāparādha dūre varjana
vaiṣṇava-lakṣaṇa, sevāparādha-khaṇḍana
SYNONYMS
nāma-mahimā-the glories of the holy name; nāma-aparādha-offenses in chanting the holy name; dūre varjana-giving up very carefully; vaiṣṇava-lakṣaṇa-the symptoms of a Vaiṣṇava; sevā-aparādha-khaṇḍana-rejecting offenses in worshiping the Deity.
TRANSLATION
“You should glorify the holy name and carefully give up offenses when chanting the holy name. One should know the symptoms of a Vaiṣṇava. One must give up or nullify all kinds of sevā-aparādha, offenses in Deity worship.
PURPORT
The devotee should always be very careful not to commit the ten offenses when chanting the Hare Kṛṣṇa mantra. If a devotee very strictly follows the methods of Deity worship, he will naturally and quickly become a pure Vaiṣṇava. A pure Vaiṣṇava has unflinching faith in the Lord, and he does not deviate at all. He is always engaged in perfect Deity worship.
One should also notice the specific offenses against Deity worship. These are mentioned in the Skanda Purāṇa (Avantī-khaṇḍa), spoken by Vyāsadeva himself. One should liquidate all kinds of offenses.
The śālagrāma-śilā should be worshiped with tulasī where a sufficient quantity of tulasī leaves are available. Worship of śālagrāma-śilā should be introduced in all ISKCON temples. Śālagrāma-śilā is the form of the Lord’s mercy. To worship the Deity with the sixty-four items mentioned may be a difficult job, but the Lord has become so small that anyone in any temple can carefully handle Deity worship simply by performing the same activities with śālagrāma-śilā.
There are thirty-two offenses that should be avoided. (1) One should not enter the temple in a vehicle. Shoes and slippers should be removed before entering the temple. (2) One should offer obeisances as soon as he sees the Deity. (3) One should enter the temple after taking a bath. In other words, one should be very clean. (4) One should not offer obeisances to the Lord with one hand. (5) One should not circumambulate demigods before the Deities. (6) One should not spread out his legs before the Deity. (7) One should not sit down before the Deity with his legs crossed, nor should one touch his legs with his hands. (8) One should not lie down before the Deity. (9) One should not eat before the Deity. (10) One should not speak lies before the Deity. (11) One should not speak very loudly before the Deity. (12) One should not talk nonsense before the Deity. (13) One should not cry before the Deity. (14) One should not deal with others before the Deity. (15) One should not utter harsh words before the Deity. (16) One should not cover himself with a blanket. (17) One should not talk enviously of others before the Deity. (18) One should not praise others before the Deity. (19) One should not use slang before the Deity. (20) One should not pass air before the Deity. (21) One should not neglect the sixty-four items of Deity worship. (22) One should not eat anything not offered to the Deity. (23) One should not neglect offering seasonal fruits as soon as they are available. (24) One should always offer fresh, untouched fruit to the Deity. (25) One should not sit with his back toward the Deity. (26) One should not offer obeisances to others before the Deity. (27) One should not sit near the Deity without taking the spiritual master’s permission. (28) One should not be proud to hear himself praised before the Deity. (29) One should not blaspheme the demigods. (30) One should not be unkind to others before the Deities. (31) One should observe all festivals in the temple. (32) One should not fight or quarrel before the Deity.
TEXT 337
śaṅkha-jala-gandha-puṣpa-dhūpādi-lakṣaṇa
japa, stuti, parikramā, daṇḍavat vandana
SYNONYMS
śaṅkha-of a conchshell; jala-of water; gandha-of incense or scents; puṣpa-of flowers; dhūpa-ādi-of incense, and so on; lakṣaṇa-the characteristics; japa-murmuring; stuti-offering prayers; parikramā-circumambulation; daṇḍavat-offering obeisances; vandana-offering prayers.
TRANSLATION
“The items of worship, such as water, conchshell, flowers, incense and lamp, should be described. You should also mention chanting softly, offering prayers, circumambulating, and offering obeisances. All these should be carefully studied.
PURPORT
All these are mentioned in the Hari-bhakti-vilāsa. The Aṣṭama Vilāsa of that book should be consulted as far as possible.
TEXT 338
puraścaraṇa-vidhi, kṛṣṇa-prasāda-bhojana
anivedita-tyāga, vaiṣṇava-nindādi-varjana
SYNONYMS
puraścaraṇa-vidhi-ritualistic ceremonies; kṛṣṇa-prasāda-bhojana-eating the remnants of food offered to the Lord; anivedita-tyāga-not touching anything not offered to the Lord; vaiṣṇava-nindā-ādi-varjana-completely avoiding blaspheming a Vaiṣṇava.
TRANSLATION
“Other items to be considered are the method of performing puraścaraṇa, taking kṛṣṇa-prasāda, giving up unoffered food and not blaspheming the Lord’s devotees.
PURPORT
Regarding the vaiṣṇava-nindā, see Madhya-līlā, 15.260.
TEXT 339
sādhu-lakṣaṇa, sādhu-saṅga, sādhu-sevana
asatsaṅga-tyāga, śrī-bhāgavata-śravaṇa
SYNONYMS
sādhu-lakṣaṇa-the symptoms of a devotee; sādhu-saṅga-association with devotees; sādhu-sevana-offering service to devotees; asat-saṅga-tyāga-giving up the company of nondevotees; śrī-bhāgavata-śravaṇa-regularly hearing the recitation of Śrīmad-Bhāgavatam.
TRANSLATION
“One should know the symptoms of a devotee and how to associate with devotees. One should know how to satisfy the devotee by rendering service, and one should know how to give up the association of nondevotees. One should also regularly hear the recitation of Śrīmad-Bhāgavatam.
TEXT 340
dina-kṛtya, pakṣa-kṛtya, ekādaśy-ādi-vivaraṇa
māsa-kṛtya, janmāṣṭamyādi-vidhi-vicāraṇa
SYNONYMS
dina-kṛtya-daily duties; pakṣa-kṛtya-duties on the fortnights; ekādaśī-ādi-vivaraṇa-description of Ekādaśī and so on; māsa-kṛtya-duties every month; janmāṣṭamī-ādi-of performing Janmāṣṭamī and other ceremonies; vidhi-of the process; vicāraṇa-consideration.
TRANSLATION
“You should describe the ritualistic duties of every day, and you should describe the fortnightly duties-especially observing Ekādaśī fast, which comes every fortnight. You should also describe the duties of every month, especially the observance of ceremonies like Janmāṣṭamī, Rāma-navamī and Nṛsiṁha-caturdaśī.
TEXT 341
ekādaśī, janmāṣṭamī, vāmana-dvādaśī
śrī-rāma-navamī, āra nṛsiṁha-caturdaśī
SYNONYMS
ekādaśī-the eleventh day of the fortnight; janmāṣṭamī-the birthday ceremony of Lord Kṛṣṇa; vāmana-dvādaśī-the birthday or appearance day of Lord Vāmana; śrī-rāma-navamī-the birthday ceremony of Lord Rāmacandra; āra-and; nṛsiṁha-caturdaśī-the appearance day of Lord Nṛsiṁha.
TRANSLATION
“Ekādaśī, Janmāṣṭamī, Vāmana-dvādaśī, Rāma-navamī and Nṛsiṁha-caturdaśī should all be observed.
TEXT 342
ei sabe viddhā-tyāga, aviddhā-karaṇa
akaraṇe doṣa, kaile bhaktira lambhana
SYNONYMS
ei sabe-all these things; viddhā-tyāga-to avoid viddha-ekādaśī or mixed Ekādaśī; aviddhā-karaṇa-performing the pure Ekādaśī; akaraṇe doṣa-the fault of not performing them; kaile-if done so; bhaktira lambhana-there will be discrepancies in devotional service.
TRANSLATION
“You should recommend the avoidance of mixed Ekādaśī and the performance of pure Ekādaśī. You should also describe the fault in not observing this. One should be very careful as far as these items are concerned. If one is not careful, one will be negligent in executing devotional service.
TEXT 343
sarvatra pramāṇa dibe purāṇa-vacana
śrī-mūrti-viṣṇu-mandira karaṇa-lakṣaṇa
SYNONYMS
sarvatra-everywhere; pramāṇa-evidence; dibe-you should give; purāṇa-vacana-quoting from the Purāṇas; śrī-mūrti-the Deity; viṣṇu-mandira-of the Viṣṇu temple; karaṇa-lakṣaṇa-the characteristics of constructing.
TRANSLATION
“Whatever you say about Vaiṣṇava behavior, the establishment of Vaiṣṇava temples and Deities and everything else should be supported by evidence from the Purāṇas.
TEXT 344
‘sāmānya’ sad-ācāra, āra ‘vaiṣṇava’-ācāra
kartavyākartavya saba ‘smārta’ vyavahāra
SYNONYMS
sāmānya-general; sat-ācāra-good behavior; āra-and; vaiṣṇava-of devotees of Lord Viṣṇu; ācāra-etiquette; kartavya-akartavya-things which are to be done and which are not to be done; saba-all; smārta-connected with regulative principles; vyavahāra-business.
TRANSLATION
“You should give general and specific descriptions of the behavior and activities of a Vaiṣṇava. You should outline things that are to be done and things that are not to be done. All this should be described as regulations and etiquette.
TEXT 345
ei saṅkṣepe sūtra kahiluṅ dig-daraśana
yabe tumi likhibā, kṛṣṇa karābe sphuraṇa
SYNONYMS
ei-thus; saṅkṣepe-in brief; sūtra-codes; kahiluṅ-I have described; dik-daraśana-just a little direction; yabe-whenever; tumi-you; likhibā-will attempt to write; kṛṣṇa-Lord Kṛṣṇa; karābe-will do; sphuraṇa-manifesting.
TRANSLATION
“I have thus given a synopsis of the Vaiṣṇava regulative principles. I have given this in brief just to give you a little direction. When you write on this subject, Kṛṣṇa will help you by spiritually awakening you.”
PURPORT
One cannot write on spiritual matters without being blessed by Kṛṣṇa and the disciplic succession of gurus. The blessings of the authorities are one’s power of attorney. One should not try to write anything about Vaiṣṇava behavior and activities without being authorized by superior authorities. This is confirmed in Bhagavad-gītā: evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ.
TEXT 346
ei ta’ kahilu prabhura sanātane prasāda
yāhāra śravaṇe cittera khaṇḍe avasāda
SYNONYMS
ei ta’-in this way; kahilu-l have described; prabhura-of Lord Śrī Caitanya Mahāprabhu; sanātane-unto Sanātana Gosvāmī; prasāda-mercy; yāhāra śravaṇe-hearing which; cittera-of the mind; khaṇḍe-disappears; avasāda-all moroseness.
TRANSLATION
Thus I have narrated Lord Caitanya’s mercy upon Sanātana Gosvāmī. When one hears these topics, one’s heart will be cleansed of all contamination.
TEXT 347
nija-granthe karṇapūra vistāra kariyā
sanātane prabhura prasāda rākhiyāche likhiyā
SYNONYMS
nija-granthe-in his own book; karṇapūra-Kavi-karṇapūra; vistāra kariyā-vividly describing; sanātane-unto Sanātana Gosvāmī; prabhura-of Lord Śrī Caitanya Mahāprabhu; prasāda-the mercy; rākhiyāche-has kept; likhiyā-writing.
TRANSLATION
The authorized poet Kavi-karṇapūra has written a book named Caitanya-candrodaya-nāṭaka. This book tells how Śrī Caitanya Mahāprabhu blessed Sanātana Gosvāmī with His specific mercy.
TEXT 348
gauḍendrasya sabhā-vibhūṣaṇa-maṇis tyaktvā ya ṛddhāṁ śriyaṁ
rūpasyāgraja eṣa eva taruṇīṁ vairāgya-lakṣmīṁ dadhe
antar-bhakti-rasena pūrṇa-hṛdayo bāhye ‘vadhūtākṛtiḥ
śaivālaiḥ pihitaṁ mahā-sara iva prīti-pradas tad-vidām
SYNONYMS
gauḍa-indrasya-of the ruler of Gauḍa-deśa (Bengal); sabhā-of the parliament; vibhūṣaṇa-fundamental; maṇiḥ-the gem; tyaktvā-relinquishing; yaḥ-one who; ṛddhām-opulent; śriyam-kingly enjoyment; rūpasya agrajaḥ-the elder brother of Śrīla Rūpa Gosvāmī; eṣaḥ-this; eva-certainly; taruṇīm-youthful; vairāgya-lakṣmīm-the fortune of renunciation; dadhe-accepted; antaḥ-bhakti-rasena-by the mellows of inner love of Kṛṣṇa; pūrṇa-hṛdayaḥ-satisfied fully; bāhye-externally; avadhūta-ākṛtiḥ-the dress of a mendicant; śaivālaiḥ-by moss; pihitam-covered; mahā-saraḥ-a great lake or very deep lake; iva-like; prīti-pradaḥ-very pleasing; tat-vidām-to persons acquainted with the science of devotional service.
TRANSLATION
“Śrīla Sanātana Gosvāmī, the elder brother of Śrīla Rūpa Gosvāmī, was a most important minister in the government of Hussain Shah, the ruler of Bengal, and he was considered a most brilliant gem in that assembly. He possessed all the opulences of a royal position, but he gave up everything just to accept the youthful goddess of renunciation. Although he externally appeared to be a mendicant who had renounced everything, he was filled with the pleasure of devotional service within his heart. Thus he can be compared to a deep lake covered with moss. He was the object of pleasure for all the devotees who knew the science of devotional service.
PURPORT
This and the following two verses are from Caitanya-candrodaya-nāṭaka (9.34, 35, 38).
TEXT 349
taṁ sanātanam upāgatam akṣṇor
dṛṣṭa-mātram atimātra-dayārdraḥ
āliliṅga parighāyata-dorbhyāṁ
sānukampam atha campaka-gauraḥ
SYNONYMS
tam-unto him; sanātanam-Sanātana Gosvāmī; upāgatam-having arrived; akṣṇoḥ-with the eyes; dṛṣṭa-mātram-being only seen; ati-mātra-greatly; dayā-ārdraḥ-merciful; āliliṅga-embraced; parighāyata-dorbhyām-with His two arms; sa-anukampam-with great affection; atha-thus; campaka-gauraḥ-Lord Śrī Caitanya Mahāprabhu, who has a complexion the color of a campaka flower (golden).
TRANSLATION
“As soon as Sanātana Gosvāmī arrived in front of Lord Caitanya, the Lord, seeing him, became merciful to him. The Lord, who has the complexion of a golden campaka flower, opened His arms and embraced him while expressing great affection.”
TEXT 350
kālena vṛndāvana-keli-vārtā
lupteti tāṁ khyāpayituṁ viśiṣya
kṛpāmṛtenābhiṣiṣeca devas
tatraiva rūpaṁ ca sanātanaṁ ca
SYNONYMS
kālena-in the course of time; vṛndāvana-keli-vārtā-topics concerning the transcendental mellows of the pastimes of Lord Kṛṣṇa in Vṛndāvana; luptā-almost lost; iti-thus; tām-all those; khyāpayitum-to enunciate; viśiṣya-making specific; kṛpā-amṛtena-with the nectar of mercy; abhiṣiṣeca-sprinkled; devaḥ-the Lord; tatra-there; eva-indeed; rūpam-Śrīla Rūpa Gosvāmī; ca-and; sanātanam-Sanātana Gosvāmī; ca-as well as.
TRANSLATION
“In the course of time, the transcendental news of Kṛṣṇa’s pastimes in Vṛndāvana was almost lost. To enunciate explicitly those transcendental pastimes, Śrī Caitanya Mahāprabhu, at Prayāga, empowered Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī with the nectar of His mercy to carry out this work in Vṛndāvana.”
TEXT 351
ei ta’ kahiluṅ sanātane prabhura prasāda
yāhāra śravaṇe cittera khaṇḍe avasāda
SYNONYMS
ei ta’-thus; kahiluṅ-I have explained; sanātane-unto Sanātana Gosvāmī; prabhura prasāda-the mercy of Lord Śrī Caitanya Mahāprabhu; yāhāra śravaṇe-hearing which; cittera-of the heart; khaṇḍe-disappears; avasāda-moroseness.
TRANSLATION
I have thus explained the mercy bestowed on Sanātana Gosvāmī by Śrī Caitanya Mahāprabhu. If one hears this, all moroseness in the heart will diminish.
TEXT 352
kṛṣṇera svarūpa-gaṇera sakala haya ‘jñāna’
vidhi-rāga-mārge ‘sādhana bhakti’ra vidhāna
SYNONYMS
kṛṣṇera svarūpa-gaṇera-of Lord Kṛṣṇa in His various expansions; sakala-all; haya-there is; jñāna-knowledge; vidhi-rāga-mārge-in the process of devotional service under regulative principles or in spontaneous love; sādhana bhaktira vidhāna-the authorized means of executing devotional service.
TRANSLATION
By reading these instructions to Sanātana Gosvāmī, one will become fully aware of Lord Kṛṣṇa’s various expansions and the process of devotional service according to the regulative principles and spontaneous love. Thus everything can be fully known.
TEXT 353
‘kṛṣṇa-prema’, ‘bhakti-rasa’, ‘bhaktira siddhānta’
ihāra śravaṇe bhakta jānena saba anta
SYNONYMS
kṛṣṇa-prema-love of Godhead; bhakti-rasa-the mellows of devotional service; bhaktira siddhānta-the conclusions of devotional service; ihāra śravaṇe-by hearing this chapter; bhakta-a devotee; jānena-knows; saba-all; anta-limits.
TRANSLATION
By reading this chapter, a pure devotee can understand love of Kṛṣṇa, the mellows of devotional service and the conclusion of devotional service. Everyone can understand all these things to their ultimate end by studying this chapter.
TEXT 354
śrī-caitanya-nityānanda-advaita-caraṇa
yāṅra prāṇa-dhana, sei pāya ei dhana
SYNONYMS
śrī-caitanya-nityānanda-advaita-caraṇa-the lotus feet of Lord Śrī Caitanya Mahāprabhu, Lord Nityānanda and Advaita Prabhu; yāṅra prāṇa-dhana-whose life and soul; sei-such a person; pāya-gets; ei dhana-this treasure-house of devotional service.
TRANSLATION
The conclusion of this chapter can be known to one whose life and soul are the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu.
TEXT 355
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa
SYNONYMS
śrī-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; pade-at the lotus feet; yāra-whose; āśa-expectation; caitanya-caritāmṛta-the book named Caitanya-caritāmṛta; kahe-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.
TRANSLATION
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Madhya-līlā, Twenty-fourth Chapter, describing the ātmārāma verse and the Lord’s mercy upon Sanātana Gosvāmī.