çåëvanti—hear; gäyanti—chant; gåëanti—take; abhékñëaçaù—continuously;
smaranti—remember; nandanti—take pleasure; tava—Your;
éhitam—activities;
janäù—people in general; te—they; eva—certainly; paçyanti—can
see; acireëa—
very soon; tävakam—Your; bhava-praväha—the
current of rebirth; uparamam—
cessation; pada-ambujam—lotus feet.
O Kåñëa, those who continuously hear,
chant and repeat Your transcendental
activities, or take pleasure in others’
doing so, certainly see Your lotus feet, which
alone can stop the repetition of birth and
death.
Kåñëa’s ultimate instruction in the
Bhagavad-Gétä
12.C.48
man-manä bhava mad-bhakto
mad-yäjé mäà namaskuru
mäm evaiñyasi satyaà te
pratijäne priyo ’si me
BG 18.65/The Essence of Bhagavad-Géta
mat-manäù—thinking of Me; bhava—just become;
mat-bhaktaù—My devotee; matyäjé—
My worshiper; mäm—unto Me; namaskuru—offer
your obeisances; mäm—
unto Me; eva—certainly; eñyasi—you
will come; satyam—truly; te—to you;
pratijäne—I promise; priyaù—dear; asi—you
are; me—to Me.
“Absorb your mind and heart in Me, become
My devotee, worship Me, offer your
obeisances to Me, and certainly you will
come to Me. I make this promise to you
because you are very dear to Me.“
[Editorial note: See The Essence of
Bhagavad Géta” for a discussion of this çloka]
Suta Gosvämé answers the sages’ questions
12.C.49
munayaù sädhu påñöo ’haà / bhavadbhir
loka-maìgalam
yat kåtaù kåñëa-sampraçno / yenätmä
suprasédati
SB 1.2.5
munayaù—O sages; sädhu—this is relevant; påñöaù—questioned;
aham—myself;
bhavadbhiù—by all of you; loka—the world; maìgalam—welfare;
yat—because;
kåtaù—made; kåñëa—the Personality of Godhead; sampraçnaù—relevant
question;
yena—by which; ätmä—self; suprasédati—completely
pleased.
O sages, I have been justly questioned by
you. Your questions are worthy because
they relate to Lord Kåñëa and so are of
relevance to the world’s ultimate welfare.
Only questions of this sort are capable of
completely satisfying the self.
• sa vai puàsäà paro dharmo – SB 1.2.6 (see 12.C.19)
12.C.50
väsudeve bhagavati / bhakti-yogaù
prayojitaù
janayaty äçu vairagyaà / jïänaà ca yad
ahaitukam
SB 1.2.7
väsudeve—unto Kåñëa; bhagavati—unto the Personality of
Godhead; bhakti-yogaù—
contact of devotional service; prayojitaù—being
applied; janayati—does produce;
äçu—very soon; vairägyam—detachment; jïänam—knowledge; ca—and;
yat—that
which; ahaitukam—causeless.
By rendering devotional service unto
Bhagavän Çré Kåñëa, one immediately
acquires causeless knowledge and
detachment from the world.
• vadanti tat tattva-vidas – SB 1.2.11 (see 6.4)
12.C.51
tac chraddadhänä munayo /
jïäna-vairägya-yuktayä
paçyanty ätmani cätmänaà / bhaktyä
çruta-gåhétayä
SB 1.2.12
tat—that; çraddadhänäù—seriously inquisitive; munayaù—sages;
jïäna—
knowledge; vairägya—detachment; yuktayä—well
equipped with; paçyanti—see;
ätmani—within himself; ca—and; ätmänam—the
Paramätmä; bhaktyä—in
devotional service; çruta—the
Vedas; gåhétayä—well received.
The self-realised sage, well equipped with
knowledge and detachment, realises
that Absolute Truth by rendering
devotional service in terms of what he has heard
from the Vedas.
• ataù pumbhir dvija-çreñöhä – SB 1.2.13 (see 10.11)
12.C.52
çuçrüñoù çraddadhänasya /
väsudeva-kathä-ruciù
syän mahat-sevayä vipräù /
puëya-tértha-niñevaëät
SB 1.2.16
çuçrüñoù—one who is engaged in hearing; çraddadhänasya—with
full faith and
attention; väsudeva—in respect to
Väsudeva, Kåñëa; kathä—narrations; ruciù—
taste, greed; syät—is made
possible; mahat-sevayä—by service rendered to pure
devotees; vipräù—O twice-born; puëya-tértha—those
who are completely pure;
niñevaëät—by service.
O twice-born sages, by serving those
devotees who are completely pure at heart,
one develops the
greed for hearing hari-kathä, narrations of Kåñëa.
12.C.53
çåëvatäà sva-kathäù kåñëaù /
puëya-çravaëa-kértanaù
hådy antaù stho hy abhadräëi / vidhunoti
suhåt satäm
SB 1.2.17/HBV/CB 2.1.239/BRSB p.86/BR
5.2/GKH 13.24
çåëvatäm—those who have developed the urge to hear the message of; sva-kathäù—
His own words; kåñëaù—the
Personality of Godhead; puëya—virtues; çravaëa—
hearing; kértanaù—chanting; hådi
antaù sthaù—within one’s heart; hi—certainly;
abhadräëi—desire to enjoy matter; vidhunoti—cleanses;
suhåt—benefactor; satäm—
of the truthful.
Çré Kåñëa, the Personality of Godhead, who
is the Paramätmä [Supersoul] in
everyone’s heart and the benefactor of the
truthful devotee, cleanses desire for
material enjoyment from the heart of the
devotee who has developed the urge to hear
His messages, which are in themselves
virtuous when properly heard and chanted.
12.C.54
tadä rajas-tamo-bhäväù / käma-lobhädayaç
ca ye
ceta etair anäviddhaà / sthitaà sattve
prasédati
SB 1.2.19/BR 5.2
tadä—at that time; rajaù—in the mode of passion; tamaù—the
mode of ignorance;
bhäväù—the situation; käma—lust and desire; lobha—hankering;
ädayaù—others;
ca—and; ye—whatever they are; cetaù—the mind; etaiù—by
these; anäviddham—
without being affected; sthitam—being
fixed; sattve—in the mode of goodness;
prasédati—thus becomes fully satisfied.
As soon as irrevocable loving service is
established in the heart, the effects of
nature’s modes of passion and ignorance,
such as lust, desire and hankering,
disappear from the heart. Then the devotee
is established in goodness, and he
becomes completely happy. [Note: prasédati
means that the devotee at this stage
becomes completely happy, therefore his
mind does not run after sense objects].
Devotion saturated with love
12.C.55
evaà dharmair manuñyäëäm /
uddhavätma-nivedinäm
mayi saïjäyate bhaktiù / ko ’nyo ’rtho
’syävaçiñyate
SB 11.19.24/Upad 3, pt
evam—thus; dharmaiù—by such dharmik principles; manuñyänäm—of
human
beings; uddhava—Mv dear Uddhava; ätma-nivedinäm—who
are surrendered souls;
mayi—to Me; saïjäyate—arises; bhaktiù—loving
devotion; kaù—what; anyaù—
other; arthaù—purpose;
asya—of My devotee; avaçiñyate—remains.
Devotion which is saturated with love for
Me arises in the hearts of those who
offer their very souls unto Me and who
follow dharmik principles which are
favourable for bhakti. What other
object remains to be obtained for those who have
attained My bhakti?
For those who have accepted the boat of
the lotus feet of the Lord, the ocean
of the material world is like the water
contained in a calf’s hoof-print
12.C.56
samäçritä ye pada-pallava-plavaà
mahat-padaà puëya-yaço muräreù
bhavämbudhir vatsa-padaà paraà padaà
padaà padaà yad vipadäà na teñäm
SB 10.14.58
samäçritäù—having taken shelter; ye—those
who; pada—of the feet; pallava—like
flower buds; plavam—which are a
boat; mahat—of the total material creation, or of
the great souls; padam—the shelter;
puëya—supremely pious; yaçaù—whose fame;
mura-areù—of the enemy of the demon Mura; bhava—of
the material existence;
ambudhiù—the ocean; vatsa-padam—the hoof-print of a calf; param
padam—the
supreme abode;; padam padam—at
every step; yat—where; vipadäm—of material
miseries; na—none; teñäm—for
them.
For those who have accepted the boat of
the lotus feet of the Lord, who is the
shelter of the cosmic manifestation and is
famous as Muräri, the enemy of the Mura
demon, the ocean of the material world is
like the water contained in a calf’s hoofprint.
Their goal is paraà padam, Goloka
Våndävana, the place where there are no
material miseries, not the place where
there is danger at every step.
One who has taken full shelter of Mukunda
is not indebted to anyone
12.C.57
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
SB 11.5.41/BR 2.25/JD Ch. 10&19
deva—of the demigods; åñi—of the sages; bhüta—of
ordinary living entities; äpta—
of friends and relatives; nåëäm—of
ordinary men; pitèëäm—of the forefathers; na—
not; kiìkaraù—the servant; na—nor;
ayam—this one; åëé—debtor; ca—also;
räjan—O King; sarva-ätmanä—with his whole being; yaù—a
person who;
çaraëam—shelter; çaraëyam—the Supreme Personality of
Godhead, who affords
shelter to all; gataù—approached; mukundam—Mukunda;
parihåtya—giving up;
kartam—duties.
One who has taken complete shelter of
Bhagavän Mukunda, who is affectionate
towards the surrendered, is not indebted
to the demigods, to his forefathers, to
ordinary living entities, or to relatives
and guests. He is not subordinate to anyone
other than Mukunda, nor is he their
servant.
Six Impediments to Bhakti
12.C.58
atyähäraù prayäsaç ca
prajalpo niyamägrahaù
jana-saìgaç ca laulyaà ca
ñaòbhir bhaktir vinaçyati
Çré Upadeçämåta 2
atyähäräù—overeating or accumulating more than
necessary; prayäsaù—endeavours
opposed to bhakti; ca—and; prajalpaù—idle
talk; niyamägrahaù—improper
compliance with the rules and regulations;
jana-saìgaù—bad association; ca—and;
laulyam— greed, ardent longing, or the restlessness of the mind to
adopt worthless
opinions; ca—and; ñaòbhiù—by
these six; bhaktiù—devotional service; vinaçyati—is
destroyed.
Bhakti is destroyed by the following six
kinds of faults: (1) eating too much or
collecting more than necessary, (2)
endeavours which are opposed to bhakti, (3)
useless mundane talks, (4) failure to
adopt essential regulations or fanatical
adherence to regulations, (5) association
with persons who are opposed to bhakti,
and (6) greed or the restlessness of the
mind to adopt worthless opinions.
It is impossible for those intoxicated
with opulence and beauty to approach You
12.C.59
janmaiçvarya-çruta-çrébhir
edhamäna-madaù pumän
naivärhaty abhidhätuà vai
tväm akiïcana-gocaram
SB 1.8.26
janma—birth; aiçvarya—opulence; çruta—education; çrébhiù—by
the possession of
beauty; edhamäna—progressively
increasing; madaù—intoxication; pumän—the
human being; na—never; eva—ever;
arhati—deserves; abhidhätum—to address in
feeling; vai—certainly; tväm—You;
akiïcana-gocaram—one who is approached
easily by the materially exhausted man.
My Lord, Your Lordship can easily be
approached, but only by those who are
materially exhausted. One who is on the
path of material progress, trying to improve
himself with respectable parentage, great
opulence, high education and bodily
beauty, cannot
approach You with sincere feeling.
12.C.60
ajämile nistärilä ye-kåñëera näme
dhana-kula-vidyä-made tähä nähi jäne
CB Mad 1.164
The holy names of Kåñëa delivered Ajämila,
yet those who are intoxicated by
wealth, good birth, and education do not
know Him.
Ornaments on a dead body
12.C.61
bhagavad-bhakti-hénasya / jätiù çästraà
japas tapaù
apräëasyeva dehasya / maëòanaà
loka-raïjanam
Hari-bhakti-sudhodaya 3.12/CC Mad 19.75
bhagavat-bhakti-hénasya—of a person devoid of devotional service
to the Supreme
Personality of Godhead; jätiù—birth
in a high caste; çästram—knowledge in the
revealed scriptures; japaù—pronunciation
of mantras; tapaù—austerities and
penances; apräëasya—which is dead; iva—like;
dehasya—of a body; maëòanam—
decoration; loka—to the whims of
people in general; raïjanam—simply pleasing.
For a person devoid of devotional service,
birth in a great family or nation,
knowledge of the revealed scriptures,
performance of austerities and penance, and
chanting of Vedic mantras are all
like ornaments on a dead body. Such ornaments
simply serve the concocted pleasures of
the general populace.
The two witches of the desire for material
enjoyment and liberation
12.C.62
bhukti-mukti-spåhä yävat
piçäcé hådi vartate
tävad bhakti-sukhasyätra
katham abhyudayo bhavet
BRS 1.2.22 /CC Mad 19.176/MS 4.2
bhukti—material enjoyment; mukti—liberation
from material existence; spåhä—
desires for; yävat—as long as; piçäcé—the
witches; hådi—within the heart; vartate—
remain; tävat—that long; bhakti—of
devotional service; sukhasya—of the happiness;
atra—here; katham—how; abhyudayaù—awakening; bhavet—can
there be.
As long as the two witches of desire for
material enjoyment and liberation remain
within the heart of the sädhaka,
how can the happiness of viçuddha-bhakti be
awakened there?
12.C.63
çré kåñëa-caraëämbhoja sevä nirvåta
cetasäm
eñäà mokñäya bhaktänäà na kadäcit spåhä
bhavet
BRS 1.2.25/MS 4.2
In other words, çuddha-bhakti can
never arise in an impure heart (contaminated
with bhukti and mukti).
Devotees whose minds are immersed in the happiness of
service to the lotus feet of
Vrajendra-nandana Çré Kåñëa do not have even a scent of
desire for bhukti or mukti.
Karma and Jïäna are like two pots of
poison
12.C.64
karma-käëòa jïäna-käëòa kevala viñera
bhäëòa
Çré Prema-bhakti-candrika (8.8)
Both karma-khaëòa (fruitive
activities) and jïäna-khaëòa (mental speculation,
speculative knowledge) are like pots of
poison. (Knowing these two to be opposed to
bhakti, sincere devotees of Bhagavän abandon them like poison).
Non-devotion is condemned
12.C.65
neha yat karma-dharmäya
na virägäya kalpate
na tértha-pada-seväyai
jévann api måto hi saù
SB 3.23.56
na—not; iha—here; yat—which; karma—work; dharmäya—for
perfection of
religious life; na—not; virägäya—for
detachment; kalpate—leads; na—not; térthapada—
of the Lord’s lotus feet; seväyai—to
devotional service; jévan—living; api—
although; måtaù—dead; hi—indeed;
saù—he.
Anyone whose work is not meant to elevate
him to religious life, anyone whose
religious ritualistic performances do not
raise him to renunciation, and anyone
situated in renunciation that does not
lead him to devotional service to the Supreme
Lord, must be considered dead, although he
is breathing.
Bharata Mahäräja renounced everything
promptly
12.C.66
yo dustyajän dära-sutän / suhåd räjyaà
hådi-spåçaù
jahau yuvaiva malavad /
uttamaçloka-lälasaù
SB
5.14.43/Biog. p.264
yaù—the same Jaòa Bharata (who was formerly Mahäräja Bharata, the son
of
Mahäräja Åñabhadeva); dustyajän—very
difficult to give up; dära-sutän—the wife
and children or the most opulent family
life; suhåt—friends and well-wishers;
räjyam—a kingdom that extended all over the world; hådi-spåçaù—that
which is
situated within the core of one’s heart; jahau—he
gave up; yuvä eva—even as a
young man; mala-vat—like stool; uttama-çloka-lälasaù—who
was so fond of serving
Bhagavän, known as Uttamaçloka.
“Mahäräja Bharata gave up at still an
early age what is most difficult to give up,
his wife, sons, relatives, friends and
kingdom, as one gives up stool after evacuating,
to enter the forest to perform bhajana.”
Conceptions of “good” and “bad” are all
unfavourable for bhakti
12.C.67
‘dvaite’ bhadräbhadra-jïäna,
saba—‘manodharma’
‘ei bhäla, ei manda’,—ei saba ‘bhrama’
CC Antya 4.176
dvaite—in the material world; bhadra-abhadra-jïäna—understanding
of good and
bad; saba—all; manaù-dharma—speculative
mental creations; ei bhäla—this is good;
ei manda—this is bad; ei—this; saba—all; bhrama—mistake.
[Mahäprabhu to Sanätana Gosvämé]:“In
the material world, conceptions of good
and bad are all mental speculations.
Therefore, saying ‘This is good’ or ‘This is bad’
is all a mistake.”
Chewing the chewed, materialistic persons
cannot come to You
12.C.68
matir na kåñëe parataù svato vä
mitho ’bhipadyeta gåha-vratänäm
adänta-gobhir viçatäà tamisraà
punaù punaç carvita-carvaëänäm
SB 7.5.30/Upa 1, pt
çré-prahrädaù uväca—Prahläda Mahäräja said; matiù—inclination;
na—never;
kåñëe—unto Lord Kåñëa; parataù—from the instructions of
others; svataù—from
their own understanding; vä—either;
mithaù—from combined effort; abhipadyeta—
is developed; gåha-vratänäm—of
persons too addicted to the materialistic, bodily
conception of life; adänta—uncontrolled;
gobhiù—by the senses; viçatäm—entering;
tamisram—hellish life; punaù—again; punaù—again; carvita—things
already
chewed; carvaëänäm—who are chewing.
“Materialistic persons are simply mulling
over that which has already been mulled
and chewing that which has already been
chewed. Because their senses are not
controlled they
are proceeding towards the dreadful hell of this material existence,
repeatedly trying to enjoy that which has
already been consumed. The intelligence
of such materially attached persons cannot
be turned towards Bhagavän Çré Kåñëa
either by their own endeavour, by the
instruction of others or by the association of
similar materialistic persons.”
They don’t know that the ultimate goal is
Viñëu
12.C.69
na te viduù svärtha-gatià hi viñëuà
duräçayä ye bahir-artha-mäninaù
andhä yathändhair upanéyamänäs
te ’péça-tantryäm uru-dämni baddhäù
SB 7.5.31
na—not; te—they; viduù—know; sva-artha-gatim—the
ultimate goal of life, or their
own real interest; hi—indeed; viñëum—Lord
Viñëu and His abode; duräçayäù—
being ambitious to enjoy this material
world; ye—who; bahiù—external sense
objects; artha-mäninaù—considering
as valuable; andhäù—persons who are blind;
yathä—just as; andhaiù—by other blind men; upanéyamänäù—being
led; te—they;
api—although; éça-tantryäm—to the ropes (laws) of material nature;
uru—having
very strong; dämni—cords; baddhäù—bound.
“Persons who are strongly entrapped by the
consciousness of enjoying material
life, and who have therefore accepted as
their leader or Guru a similar blind man
attached to external sense objects, cannot
understand that the goal of life is to give
up this material life and engage in the
service of Lord Viñëu. As blind men guided
by another blind man miss the right path
and fall into a ditch, materially attached
men led by another materially attached man
are bound by the ropes of fruitive
labour, which are made of very strong
cords, and they continue again and again in
materialistic life, suffering the
threefold miseries.”
What is real liberation?
12.C.70
muktir hitvänyathä rüpaà sva-rüpeëa
vyavasthitiù
SB 2.10.6/JD Ch.17
muktiù—liberation; hitvä—giving up; anyathä—otherwise;
rüpam—form; svarüpeëa—
in one’s spiritual, constitutional form; vyavasthitiù—permanent
situation,
eternal position.
Real liberation means realizing one’s svarüpa
and one’s nitya-sevä [In other words,
one is not liberated upon leaving this
body if he takes another body, nor if he simply
doesn’t take another form. Real liberation
is when one enters into the spiritual world
by transcendental
loving devotional service.]
Your devotees who are bound to You by a
tie of intimate affection, never fall
from the path of bhakti
12.C.71
tathä na te mädhava tävakäù kvacid
bhraçyanti märgät tvayi baddha-sauhådäù
tvayäbhiguptä vicaranti nirbhayä
vinäyakänékapa-mürdhasu prabho
SB 10.2.33/JD Ch. 17
tathä—like them (the nondevotees); na—not; te—they
(the devotees); mädhava—O
Lord, husband of the goddess of fortune; tävakäù—Your
devotees; kvacit—in any
circumstances; bhraçyanti—fall
down; märgät—from the path of devotional service;
tvayi—unto You; baddha-sauhådäù—because of being fully
attached to Your lotus
feet; tvayä—by You; abhiguptäù—always
protected from all dangers; vicaranti—they
move; nirbhayäù—without fear; vinäyaka-anékapa—the
enemies who maintain
paraphernalia to oppose the bhakti cult; mürdhasu—on
their heads; prabho—O Lord.
“O Mädhava, the jïänis who imagine
themselves to be liberated may fall from
their so-called position of liberation,
but Your devotees who are bound to You by a
tie of intimate affection, never fall from
the path of bhakti. Because such devotees
are fully protected by You, they
fearlessly cross over all obstacles by placing their feet
upon the heads of the predominating
deities who are empowered to instigate the
most severe types of obstacles.”
•In this connection, see ye ’nye
’ravindäkña vimukta mäninas (11.13)
Your name, form and attributes can be
ascertained only through bhakti
12.C.72
na näma-rüpe guëa-janma-karmabhir
nirüpitavye tava tasya säkñiëaù
mano-vacobhyäm anumeya-vartmano
deva kriyäyäà pratiyanty athäpi hi
SB 10.2.36
na—not; näma-rüpe—the name and form; guëa—with
attributes; janma—
appearance; karmabhiù—activities or
pastimes; nirüpitavye—are not able to be
ascertained; tava—Your; tasya—of
Him; säkñiëaù—who is the direct observer;
manaù—of the mind; vacobhyäm—words; anumeya—hypothesis;
vartmanaù—the
path; deva—O Lord; kriyäyäm—in
devotional activities; pratiyanti—they realise;
atha api—still; hi—indeed (You can be realised by the
devotees).
O Lord, Your transcendental name and form
are not ascertained by those who
merely speculate on the path of
hypothesis. Your name, form and attributes can be
ascertained only
through devotional service.
Kåñëa is not accessible to mental
speculators or yogis
12.C.73
näyaà sukhäpo bhagavän
dehinäà gopikä-sutaù
jïäninäà cätma-bhütänäà
yathä bhaktimatäm iha
SB 10.9.21
na—not; ayam—this; sukha-äpaù—very easily obtainable,
or an object of happiness;
bhagavän—the Supreme Personality of Godhead; dehinäm—of
persons in the bodily
concept of life, especially the karmés; gopikä-sutaù—Kåñëa,
the son of mother Yaçodä
(Kåñëa as the son of Vasudeva is called
Väsudeva, and as the son of mother Yaçodä
He is known as Kåñëa); jïäninäm ca—and
of the jïänés, who try to be free from
material contamination; ätma-bhütänäm—of
self-sufficient yogés; yathä—as; bhaktimatäm—
of the devotees; iha—in this world.
The Supreme Personality of Godhead, Kåñëa,
the son of mother Yaçodä, is
accessible to devotees engaged in
spontaneous loving service, but He is not as easily
accessible to mental speculators, to those
striving for self-realisation by severe
austerities and penances, or to those who
consider the body the same as the self.
Brahmä is praying to attain pure, Vraja
bhakti
12.C.74
tad astu me nätha sa bhüri-bhägo
bhave ’tra vänyatra tu vä tiraçcäm
yenäham eko ’pi bhavaj-janänäà
bhütvä niñeve tava päda-pallavam
SB 10.14.30/BR 4.13/JD Intro
tat—therefore; astu—may it be; me—my; nätha—O
master; saù—that; bhüribhägaù—
greatest good fortune; bhave—in the
birth; atra—this; vä—or; anyatra—in
some other birth; tu—indeed; vä—or;
tiraçcäm—among the animals; yena—by
which; aham—I; ekaù—one; api—even;
bhavat—or Your; janänäm—devotees;
bhütvä—becoming; niñeve—I may fully engage in serving; tava—Your;
pädapallavam—
lotus feet.
O Bhagavän, may I be so fortunate as to
attain the association of Your devotees
and, under their guidance, obtain service
to Your lotus feet; be it in this life as
Brahmä or any
other human birth, or even in a birth among the animal species.
Çré Govinda is attained by spontaneous
devotion of the soul
12.C.75
advaitam acyutam anädim ananta-rüpam
ädyaà puräëa-puruñaà nava-yauvanaà ca
vedeñu durlabham adurlabham ätma-bhaktau
govindam ädi-puruñaà tam ahaà bhajämi
Brahma Saàhitä, 33
aham bhajämi—I render service; tam ädi-puruñam
govindam—to that primeval
Person, Çré Govinda; advaitam—who
has no second; acyutam—who is infallible;
anädim—beginningless; ananta-rüpam—who possesses limitless
forms; ädyam—who
is the origin; puräëa-puruñam—who
is the primeval person; nava-yauvanam ca—yet
is ever-youthful; vedeñu durlabham—whose
tattva is difficult to determine through a
study of the Vedas; adurlabham—but
is understood without difficulty; ätmabhaktau—
by His own devotee.
Although He is non-dual, infallible,
beginningless, possessed of unlimited forms
and the oldest of all, nevertheless, He is
a beautiful person with everlasting, fresh
youthfulness. Although He is
incomprehensible to the Vedas, He is easily attained by
çuddha-prema, spontaneous devotion of the soul. I
render service to that ädi-puruña,
Çré Govinda.
Only the eyes of devotion smeared with
love can see Çyämasundara
12.C.76
premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi
Brahma Samhita 38/JD Ch. 40
aham bhajämi—I render service; tam—to that; ädi-puruñam
govindam—primeval
Supreme Person, Çré Govinda; yam—whose;
svarüpam—original form; acintyaguëa—
which is possessed of inconceivable
transcendental qualities; santaù—
exclusively devoted saints; bhakti-vilocanena—with
eyes of devotion; churita—
tinged; prema-aïjana—with the salve
of love; eva vilokayanti—certainly behold;
sadä—at all times; hådayeñu—within their purified
hearts; çyämasundaram—as
beautiful Çyäma.
The saintly personalities, whose eyes of bhakti
are smeared with the käjala of
prema, always behold Çré Kåñëa within their hearts as
Çyämasundara, the
embodiment of
inconceivable qualities. I render service to that ädi-puruña, Govinda.
Devotion to Kåñëa is likened to watering
the root of a tree– it satisfies
everyone
12.C.77
yathä taror müla-niñecanena
tåpyanti tat-skandha-bhujopaçäkhäù
präëopahäräc ca yathendriyäëäà
tathaiva sarvärhaëam acyutejyä
SB 4.31.14/BR 4.3
yathä—as; taroù—of a tree; müla—the root; niñecanena—by
watering; tåpyanti—are
satisfied; tat—its; skandha—trunk;
bhuja—branches; upaçäkhäù—and twigs;
präëa—the life air; upahärät—by feeding; ca—and; yathä—as;
indriyäëäm—of the
senses; tathä eva—similarly; sarva—of
all demigods; arhaëam—worship; acyuta—of
the Supreme Personality of Godhead; ijyä—worship.
By watering the root of a tree, all its
parts, such as the trunk, branches, leaves and
flowers are nourished, and by satisfying
the life-airs through eating, all of the senses
are nourished. Similarly, only by
worshipping Çré Kåñëa are the demigods, forefathers
and everyone else is satisfied.
~Yukta-vairägya – The science of
renunciation~
Dovetailing all favourable things in
devotional service; not being attached to
anything but at the same time accepting
everything for the service of Kåñëa
12.C.78
anäsaktasya viñayän/yathärham upayuïjataù
nirbandhaù kåñëa-sambandhe/yuktaà
vairägyam ucyate
präpaïcikatayä
buddhyä/hari-sambandhi-vastunaù
mumukñubhiù parityägo/vairägyaà phalgu
kathyate
BRS 1.2.255-6/BR p.116
anäsaktasya—of one who is without attachment; viñayän—to
material sense objects;
yathä-arham—according to suitability; upayuïjataù—engaging;
nirbandhaù—
without bondage; kåñëa-sambandhe—in
relationship with Kåñëa; yuktam—
connected; vairägyam—renunciation; ucyate—is
called; präpaïcikatayä—as
material; buddhyä—with the
understanding; hari-sambandhi-vastunaù—of things
which are related to Çré Hari; mumukñubhiù—by
those who desire liberation;
parityägaù—the renunciation; vairägyam phalgu—inferior
renunciation; kathyate—
is termed.
When one is not attached to anything but
at the same time accepts everything in
relation to Kåñëa, one is rightly situated
above possessiveness. On the other hand,
one who rejects everything without
knowledge of its relationship to Kåñëa is not as
complete in his renunciation.
[Editorial note: The devotee is
neither a bhogé (enjoyer) nor a tyagé (renouncer),
nor a yogé (desiring mystic
perfections) but a seväka (servant) or a däsé
(maidservant).]
Real detachment is in the heart, not in
externally renouncing one’s duty
12.C.79
anäçritaù karma-phalaà / käryaà karma
karoti yaù
sa sannyäsé ca yogé ca / na niragnir na
cäkriyaù
BG 6.1
çré-bhagavän uväca—the Lord said; anäçritaù—without
taking shelter; karmaphalam—
of the result of work; käryam—obligatory;
karma—work; karoti—
performs; yaù—one who; saù—he;
sannyäsé—in the renounced order; ca—also;
yogé—mystic; ca—also; na—not; niù—without;
agniù—fire; na—nor; ca—also;
akriyaù—without duty.
One who is unattached to the fruits of his
actions yet does his duty is a true
sannyäsé and a yogé, not he who lights no
fire or performs no service.
Dovetailing one’s daily activities in the
service of Guru and Kåñëa
12.C.80
yuktähära-vihärasya / yukta-ceñöasya
karmasu
yukta-svapnävabodhasya / yogo bhavati
duùkha-hä
BG 6.17
yukta—regulated; ähära—eating; vihärasya—recreation;
yukta—regulated;
ceñöasya—of one who works for maintenance; karmasu—in
discharging duties;
yukta—regulated; svapna-avabodhasya—sleep and
wakefulness; yogaù—practice of
yoga; bhavati—becomes; duùkha-hä—diminishing
pains.
For one who is moderate in eating and
recreation, balanced in work and regulated
in sleeping and waking, his practice of
yoga destroys all material miseries.
One should therefore accept only those
things necessary for himself
12.C.81
éçäväsyam idam sarvaà / yat kiïca jagatyäà
jagat
tena tyaktena bhuïjéthä / mä gådhaù kasya
svid dhanam
Çré Éçopaniñad 1/JD Ch. 6
éça—by the Lord; äväsyam—controlled; idam—this; sarvam—all;
yat kiïca—
whatever; jagatyäm—within the
universe; jagat—all that is animate or inanimate;
tena—by Him; tyaktena—set-apart quota; bhuïjéthäù—you
should accept; mä—do
not; gådhaù—endeavor
to gain; kasya svit—of anyone else; dhanam—the wealth.
Everything animate or inanimate that is
within the universe is controlled and owned
by the Lord. One should therefore accept
only those things necessary for himself, which
are set aside as his quota, and one should
not try to take the property of another.
Reject false renunciation and hide your
internal mood
12.C.82
markaöa-vairägya nä kara loka dekhäïä
yathä-yogya viñaya bhuïja’ anäsakta haïä
antare niñöhä kara, bähye loka-vyavahära
acirät kåñëa tomäya karibe uddhära
CC Mad 16.238-239/ JD Ch. 2
markaöa-vairägya—monkey renunciation; nä kara—do
not do; loka—to the people;
dekhäïä—showing off; yathä-yogya—as it is befitting; viñaya—material
things;
bhuïja’—enjoy; anäsakta—without attachment; haïä—being;
antare—within the
heart; niñöhä kara—keep strong
faith; bähye—externally; loka-vyavahära—behavior
like ordinary men; acirät—very
soon; kåñëa—Lord Kåñëa; tomäya—unto you;
karibe—will do; uddhära—liberation.
[Çré Caitanya Mahäprabhu instructed
Raghunätha Däsa:] Do not adopt markaöavairägya
(external, false renunciation) simply to
impress the general populace. You
should accept without attachment whatever
sense objects are appropriate for
maintaining your devotional practices and
give up all material desires within your
heart. Internally develop staunch faith in
Çré Kåñëa and externally carry out your
worldly responsibilities in such a way
that no one can detect your inner mood. If you
act like this, Çré Kåñëa will very quickly
deliver you from material existence.
~Thus ends the section Yukta-vairägya~
~ Remembering Krsna at death ~
The perfection of life is to remember
Kåñëa at the time of death
12.C.83
etävän säìkhya-yogäbhyäà /
sva-dharma-pariniñöhayä
janma-läbhaù paraù puàsäm / ante
näräyaëa-småtiù
SB 2.1.6
etävän—all these; säìkhya—complete knowledge of matter and
spirit; yogäbhyäm—
knowledge of mystic power; sva-dharma—particular
occupational duty;
pariniñöhayä—by full perception; janma—birth; läbhaù—gain;
paraù—the supreme;
puàsäm—of a person; ante—at the end; näräyaëa—the
Personality of Godhead;
småtiù—remembrance.
The highest perfection of human life,
achieved either by complete knowledge of
matter and spirit, by practice of mystic
powers, or by perfect discharge of
occupational duty, is to remember the
Supreme Person, Näräyaëa at the end of life.
12.C.84
anta-käle ca mäm eva / smaran muktvä
kalevaram
yaù prayäti sa mad-bhävaà / yäti nästy
atra saàçayaù
BG 8.5
anta-käle—at the end of life; ca—also; mäm—Me;
eva—certainly; smaran—
remembering; muktvä—quitting; kalevaram—the
body; yaù—he who; prayäti—goes;
saù—he; mat-bhävam—My nature; yäti—achieves; na—not;
asti—there
is; atra—
here; saàçayaù—doubt.
Whoever, at the time of death, leaves his
body while remembering Me alone,
surely attains to My transcendental
nature. Of this there is no doubt.
12.C.85
bhajan kara sädhana kara murte jänle hoy
Bengali poetry/Çréla Prabhupäda Çlokas
bhajan—worship; kara—perform; sädhana—regulative
devotional activities; kara—
perform; murte—at the time of
death; jänle—to know; hoy—is.
Whatever bhajana and sädhana one
has performed throughout life will be tested
at the time of death.
12.C.86
sädhana bhävibe jäha siddha-dehe päbe tähä
räga-pathera ei se upäya
Çré Prema Bhakti-candrika 5.8, BVT/PP p.
87
Whatever subject is constantly meditated
upon at the time of performing sädhana
(the contemplation of ekädaça-bhäva),
engrosses the citta (heart or consciousness)
and that same subject will be the
prominent meditation at the time of death.
~ Thus ends the section Remembering Kåñëa
at death ~
The pure devotee’s mercy is even more
powerful than Kåñëa’s
12.C.87
aho ananta-däsänäà
mahattvaà dåñöam adya me
kåtägaso ’pi yad räjan
maìgaläni saméhase
SB 9.4.68
[durväsäù uväca—Durväsä Muni said;] aho—alas; ananta-däsänäm—of
the servants
of the Supreme Personality of Godhead; mahattvam—greatness;
dåñöam—seen;
adya—today; me—by me; kåta-ägasaù api—although I
was an offender; yat—still;
räjan—O King; maìgaläni—good fortune; saméhase—you
are praying for.
Durväsä Muni said, “My dear king, today I
have experienced the greatness of a
Vaiñëava, for although I have committed a
grievous offence by trying to kill you, you
have prayed for my protection and well
being” [“You cheated me, pretending to
be an ordinary man. But now I realise that
the mercy of a pure devotee is more
powerful than even Kåñëa Himself”].
Kåñëa protects the surrendered from
accidental fall-downs
12.C.88
sva-päda-mülam bhajataù priyasya
tyaktänya-bhävasya hariù pareçaù
vikarma yac cotpatitaà kathaïcid
dhunoti sarvaà hådi sanniviñöaù
SB 11.5.42/GKH (P)
sva-päda-mülam—the lotus feet of Kåñëa, the shelter of
the devotees; bhajataù—who
is engaged in worshiping; priyasya—who
is very dear to Kåñëa; tyakta—given up;
anya—for others; bhävasya—of one whose disposition or
inclination; hariù—the
Supreme Personality of Godhead; para-éçaù—the
Supreme Lord; vikarma—sinful
activities; yat—whatever; ca—and;
utpatitam—occurred; kathaïcit—somehow;
dhunoti—removes; sarvam—all; hådi—in the heart; sanniviñöaù—entered.
One who has thus given up all other
engagements and has taken full shelter at the
lotus feet of Hari, the Supreme
Personality of Godhead, is very dear to the Lord.
Indeed, if such a surrendered soul accidentally
commits some sinful activity, the
Lord, who is seated within everyone’s
heart, immediately takes away the reaction to
such sin. (see api cet su-duräcäro 2.27)
The higher taste
12.C.89
viñayä vinivartante / nirähärasya dehinaù
rasa-varjaà raso ’py asya / paraà dåñövä
nivartate
BG 2.59
viñayäù—objects for sense enjoyment; vinivartante—are
practiced to be refrained
from; nirähärasya—by negative
restrictions; dehinaù—for the embodied; rasavarjam—
giving up the taste; rasaù—sense of
enjoyment; api—although there is;
asya—his; param—far superior things; dåñövä—by
experiencing; nivartate—he
ceases from.
One may refrain from sense enjoyment, but
the taste for it remains. Only by
experiencing the higher taste of bhakti-rasa
can one become fixed in higher
consciousness.
12.C.90
urarñe vihitä çästre harim uddiçya yä
kriyä
saiva bhaktir iti proktä tayä bhaktiù parä
bhavet
Bhakti-rasämåta-sindhu 1.2.13/GKH (P)
O sage amongst the demigods, Närada, those
activities prescribed in the revealed
scriptures for satisfying the Supreme
Personality of Godhead, Lord Hari, are called
the regulative principles of bhakti (sädhana-bhakti),
by practicing which one may
attain the highest bhakti (prema).
The benefit of Kärtika in Vraja
12.C.91
bhuktià muktià harir dadyäd / arcito ‘nyatra-sevinäm
bhaktià ca na dadäty eña / yato vaçya-karé
hariù
sa tv aïjasä harer bhaktir / labhyate
kärttike naraiù
mathuräyäà sakåd api /
çré-dämodara-püjanät
BRS 1.2.222/HBV 16.157-8/BRSB p. 96
bhuktim—happiness; muktim—liberation; hariù—Lord
Kåñëa; dadyät—gives;
arcitaù—worshiped; anyatra—another place; sevinäm—of
the servants; bhaktim—
devotional service; ca—and; na—not;
dadäti—gives; eña—He; yataù—because;
vaçya-karé—brought under control; hariù—Lord
Kåñëa. saù—He; tv—indeed;
aïjasä—easily; hareù—of Lord Kåñëa; bhaktiù—devotional
service; labhyate—is
obtained; kärttike—in Kärttika; naraiù—by
people; mathuräyäm—in Mathurä;
sakåt—once; api—even; çré-dämodara-püjanät—by
worshiping Lord Dämodara.
To persons who perform bhajana and sädhana,
without strong attachment to Kåñëa,
in places outside of Vraja-maëòala, Çré
Bhagavän certainly awards bhukti and mukti, but
He does not award bhakti, for by bhakti
the Lord becomes bound to His devotees. But if
a person who is otherwise devoid of sädhana
worships Çré Dämodara even once in
Vraja-maëòala in the month of Kärtika, he
very easily obtains the most rare hari-bhakti.
Jäta (in stage of bhäva) and
ajäta-rati-sädhaka (prior to bhäva) – different
meditations for different adhikäras
12.C.92
caïcala-jévana-srota pravähiyä, kälera
sägare dhäya
gela je divasa, nä äsibe ära, ebe kåñëa ki
upäya
Çré
Rädhä-Kåñëa Vijïapti 6, BVT/SGG p.68
(The sädhaka is praying:) This
flickering life is rushing towards the ocean of death
and can end in any moment. The days that
have passed without performing bhajana
can never be reclaimed. Alas, Kåñëa, now
what am I to do? (for the ajäta-ratisädhakas)
(The gopés in separation from Kåñëa:)
The beauty and youth of our lives are
rushing towards the ocean of Your love.
They will only last for a few days and will
end soon. Alas, a day that has passed
without Your association can never be
reclaimed. O Kåñëa, what are we to do now?
(for the jäta-rati-sädhaka)
Kåñëa never forsakes one who takes shelter
of the Vaiñëavas
12.C.93
äçraya laiyä bhaje, tare kåñëa nähi tyaje,
ära saba mare akäraëa
Öhäkura Vaiñëava-Pada, BVT/SGG p. 30
One who performs bhajana under the
shelter of saintly devotees who are the
abode of love for Çré Kåñëa, is never
neglected by Kåñëa; everyone else lives in vain.
12.C.94
éhä yasya harer däsye
karmaëä manasä girä
nikhiläsv apy avasthäsu
jévan-muktaù sa ucyate
Näradéya Puräëa/Bhakti-rasämåta-sindhu
1.2.187/ CC Mad 19.135 pt
Saù—he; yasya—whose; éhä—endeavours; karmaëä—through
the activities of his
body; manasä—his mind; girä—his
words; api—although; nikhiläsu—in all;
avasthäsu—situations; däsye—(are done) for
the service; hareù—of Çré Hari; ucyate
—is said; jévan-muktaù—(to be) a
person liberated even while living.
“A person acting for the service of Çré
Hari with his body, mind, and words is a
liberated person even while living within
the material body and being engaged in all
kinds of so-called material activities.”
Näradéya Puräëa: “One who engages his or her actions,
thoughts, and words in
Hari’s service, though situated in this world,
is a liberated soul.”
~Thus ends section 12.C – Sädhana-bhakti~
12.D – Çravaëam
12.D.1
çabda-brahma paraà brahma
mamobhe çäçvaté tanü
SB 6.16.51
çabda-brahma—the transcendental sound vibration (the
Hare Kåñëa mantra);
param brahma—the Supreme Absolute Truth; mama—My;
ubhe—both (namely, the
form of sound and the form of spiritual
identity); çäçvaté—eternal; tanü—two
bodies.
“The Supreme sound vibration and the
Supreme Being are one and the same.”
O Kåñëa, just hearing the nectar of Your
words and the narrations of Your
pastimes gives life to us, who are
suffering in separation
12.D.2
tava kathämåtaà tapta-jévanaà / kavibhir
éòitaà kalmañäpaham
çravaëa-maìgalaà çrémad ätataà / bhuvi
gåëanti ye bhüri-dä janäù
SB 10.31.9/CC Mad 14.13/ORY p. 78, 82/BR
8.13
tava—Your; kathä-amåtam—the nectar of words; tapta-jévanam—(is)
life for those
aggrieved; kavibhiù—by great
thinkers; éòitam—described; kalmaña-apaham—
removing sinful reactions; çravaëa-maìgalam—auspicious
to hear, giving spiritual
benefit; çåémat—filled with
spiritual opulence; ätatam—spreading; bhuvi—within
the world; gåëanti—chant, glorify,
propagate; ye—those who; bhüri-däù—most
beneficent; janäù—persons.
“O Kåñëa, just hearing the nectar of Your
words and the narrations of Your
pastimes gives life to us, who are always
suffering in this material world. These
narrations, coming from the lips of Your
pure devotees, eradicate one’s sinful
reactions and bestow the ultimate
benediction of Kåñëa prema upon whoever hears
them with faith. These narrations are
broadcast all over the world and are filled with
spiritual beauty and power. Certainly
those who distribute this nectar are the most
munificent, most compassionate souls.”
Çréla Viçvanätha Cakravarté Öhäkura: (The gopés say:) “Who can
describe the
sweetness of the words emanating from Your
mouth? It is indescribable. Even words
glorifying Your name and form coming from
the mouths of other people are more
relishable than celestial nectar (svarga-amåta)
or liberation (mokña).” Another
meaning of this çloka: “Songs about
Your name, form and pastimes are sweet only if
they are accompanied by Your darçana. Otherwise
they create very undesirable
consequences and
become the cause of death (kathä måtam).” (Särärtha Darçiné)
The Glories of Hearing Hari-kathä From a
Pure Devotee
12.D.3
satäà prasaìgän mama vérya-saàvido
bhavanti håt-karëa-rasäyanäù kathäù
taj-joñaëäd äçv apavarga-vartmani
çraddhä ratir bhaktir anukramiñyati
SB 3.25.25/CC Ädi 1.60/BRS–1.3.12/BRSB
p.36/JDch.6,8&17/Biog p. 380
satäm—of pure devotees; prasaìgät—through the
association; mama—My; vérya—
wonderful activities; saàvidaù—by
discussion of; bhavanti—become; håt—to the
heart; karëa—to the ear; rasa-ayanäù—pleasing;
kathäù—the stories; tat—of that;
joñaëät—by cultivation; äçu—quickly; apavarga—of
liberation; vartmani—on the
path; çraddhä—firm faith; ratiù—attraction;
bhaktiù—devotion; anukramiñyati—
will follow in order.
In the association of pure devotees, the
recitation and discussions of My glorious
activities and pastimes are pleasing to
both the heart and the ears. By regular hearing
and contemplation of such topics one
quickly becomes liberated and free from
ignorance. He then progressively attains çraddhä
(sädhana-bhakti), rati (bhäva
bhakti) and prema-bhakti unto Me.
Kåñëa’s lélä-kathä is the remedy to
conquer the disease of the heart
12.D.4
vikréòitaà vraja-vadhübhir idaà ca viñëoù
çraddhänvito ’nuçåëuyäd atha varëayed yaù
bhaktià paräà bhagavati pratilabhya kämaà
håd-rogam äçv apahinoty acireëa dhéraù
Çrémad-Bhägavatam 10.33.39/CC Antya 5.48/PP
p. 100
vikréòitam—the activity of the räsa dance; vraja-vadhübhiù—the
damsels of Vraja,
the gopés; idam—this; ca—and;
viñëoù—of Lord Kåñëa; çraddhä-anvitaù—with
transcendental faith; anuçåëuyät—continually
hears in the paramparä system;
atha—also; varëayet—describes; yaù—one who; bhaktim—devotional
service;
paräm—transcendental; bhagavati—unto the Supreme
Personality of Godhead;
pratilabhya—attaining; kämam—lusty material
desires; håt-rogam—the disease of
the heart; äçu—very soon; apahinoti—gives
up; acireëa—without delay; dhéraù—
one who is sober because of advanced
devotional service.
A sober person who in the beginning
faithfully and continuously hears from his
Guru the narrations of Lord Kåñëa’s
unprecedented räsa dance with the young gopés
of Vraja, and later describes those
pastimes, very soon attains parä-bhakti or premabhakti
for the Supreme Lord, and thus becomes
competent to quickly dispel the heart
disease of lust.
[Editorial note: In the Géta çloka brahma-bhütaù
prasannätmä it is said that one
attains pära-bhakti only after the
disappearance of anarthas (diseases of the heart
such as lust, anger and so on). However,
in this çloka it is stated that one attains pärabhakti
even before the disappearance of anarthas
by hearing and describing rasa-lélä
kathä. Therefore hearing such rasika kathä is one of the
most powerful forms of
sädhana and it quickly dispels the heart disease of lust.]
12.D.5
tära bhakta-saìge sadä, räsa-lélä prema
kathä, je kore se päya ghanaçyäma
ihäte bimukha jei, tära kabhu siddhi näi,
nähi jena çuni
tära näma
Çré-Rädhä-Niñöha 3, Çréla Narottama däsa
Öhäkura
“A person who stays in the company of the
devotees who are always discussing the
sweet, nectarean pastimes of the räsa dance
(räsa-lélä prema-kathä) is sure to attain
Ghanaçyäma, who is dark like a monsoon
raincloud. A person averse to hearing
these léläs will never attain perfection.
I refuse to hear his name.”
What is the best topic to listen to?
12.D.6
‘çravaëa-madhye jévera kon çreñöha
çravaëa?’
‘rädhä-kåñëa-prema-keli karëa-rasäyana’
CC Mad 8.255
çravaëa-madhye—out of all topics for hearing; jévera—of
the living entity; kon—
what; çreñöha—most important; çravaëa—topic
of hearing; rädhä-kåñëa-premakeli—
the loving affairs between Rädhä and
Kåñëa; karëa-rasa-ayana—most pleasing
to the ear.
Çré Caitanya Mahäprabhu asked, “Out of all
topics people listen to, which is best
for all living entities?”
Rämänanda Räya replied, “Hearing about the
loving affairs between Rädhä and
Kåñëa is most pleasing to the ear.”
One Gets a Higher Taste by Hearing
Hari-kathä from a Rasika-Vaiñëava
12.D.7
anugrahäya bhaktänäà / mänuñaà deham
ästhitaù
bhajate tädåçéù kréòa / yäù çrutvä tat
paro bhavet
SB 10.33.36/CC Ädi 4.34/ Veëu-Géta
intro/PP p. 95/ORY p.232/GG Intro/GKH (P)
anugrahäya—to show mercy; bhaktänäm—to His
devotees; mänuñam—humanlike;
deham—a body; ästhitaù—assuming; bhajate—He
accepts; tädåçéù—such; kriòäù—
pastimes; yäù—about which; çrutvä—hearing;
tat-paraù—dedicated to Him;
bhavet—one becomes.
“In order to bestow mercy upon the
devotees as well as the conditioned souls,
Bhagavän Çré Kåñëa manifests His humanlike
form and performs such extraordinary
pastimes (räsa-lélä) that anyone
who hears about them becomes exclusively devoted
to Him.”
Çréla Gurudeva’s commentary: “Mänuñaà deham ästhitaù means
either that Kåñëa
accepts a human-like form, or that anyone
who takes a human birth should hear
Kåñëa lélä-kathä. Tat-paro
bhavet means, you must do this; otherwise you are derailed.
You should not do anukaraëa (imitation);
you should not imitate Kåñëa’s pastimes.
However, those of you who are coming
gradually to the stage of madhyama-adhikära
must try to hear these pastimes; otherwise
you are derailed [i.e. not be in line]. For this
reason, the opinion that Bhakti-devé
enters the heart only after all anarthas,
aparädhas, lust and anger and other diseases of the
heart have been eradicated, is not
appropriate. On the contrary, by the mercy
of the Supreme Lord or the pure devotee,
and by faithfully executing sädhana and
bhajana, this rare bhakti enters the heart first
and then all anarthas are
automatically dissipated – this conclusion is thoroughly
agreeable.” (The Origin of Ratha Yäträ pp.
232, 310; see also BPKG Biography and
Prabandha Païcakam, chapter 5, ‘The
Eligibility to Hear Räsa-lélä Kathä’)
Simply by hearing about Çré Kåñëa, bhakti
manifests in the heart and dispels
grief, illusion and fear
12.D.8
yasyäà vai çrüyamäëäyäà
kåñëe parama-püruñe
bhaktir utpadyate puàsaù
çoka-moha-bhayäpahä
SB 1.1.7
yasyäm—this Vedic literature; vai—certainly; çrüyamäëäyäm—simply
by giving
aural reception; kåñëe—unto Lord
Kåñëa; parama—supreme; püruñe—unto Çré
Kåñëa; bhaktiù—feelings of
devotional service; utpadyate—sprout up; puàsaù—of
the living being; çoka—lamentation;
moha—illusion; bhaya—fearfulness; apahä—
that which extinguishes.
Simply by giving aural reception to this
Vedic literature, the feeling for loving
devotional service to Çré Kåñëa, the
Supreme Enjoyer, sprouts up at once to
extinguish the fire of lamentation,
illusion and fearfulness. [lamenting about the
past, being
illusioned about the present, and fearing the future].
One can see Kåñëa through the ears by
hearing from a pure devotee
12.D.9
tvaà bhakti-yoga-paribhävita-håt-saroja
ässe çrutekñita-patho nanu nätha puàsäm
yad-yad-dhiyä ta urugäya vibhävayanti
tat-tad-vapuù praëayase sad-anugrahäya
SB 3.9.11
tvam—unto You; bhakti-yoga—in devotional service; paribhävita—being
one
hundred percent engaged; håt—of the
heart; saroje—on the lotus; ässe—You reside;
çruta-ékñita—seen through the ear; pathaù—the
path; nanu—now; nätha—O my
Lord; puàsäm—of the devotees; yat-yat—whichever;
dhiyä—by meditating; te—
Your; urugäya—O multiglorious; vibhävayanti—they
specifically think of; tat-tat—
the very same; vapuù—transcendental
form; praëayase—do You manifest; satanugrahäya—
to show Your causeless mercy.
O my Lord, Your devotees can see You
through the ears by the process of bona fide
hearing, and thus their hearts become
cleansed, and You take Your seat there. You
are so merciful to Your devotees that You
manifest Yourself in the particular eternal
form of transcendence in which they always
think of You.
Unflinching faith, even in the face of
impending doom, that narrations of
Lord Kåñëa (Çré Hari-kathä) is the one and
only protection
12.D.10
taà mopayätaà pratiyantu viprä
gaìgä ca devé dhåta-cittam éçe
dvijopasåñöaù kuhakas takñako vä
daçatv alaà gäyata viñëu-gäthäù
SB 1.19.15/BRS 1.3.28/CC Mad 23.21/PJ 5.4
tam—for that reason; mä—me; upayätam—taken shelter of; pratiyantu—just
accept me; vipräù—O brähmaëas; gaìgä—mother
Ganges; ca—also; devé—
direct representative of the Lord; dhåta—taken
into; cittam—heart; éçe—unto
the Lord; dvija-upasåñöaù—created
by the brähmaëa; kuhakaù—something
magical; takñakaù—the snakebird; vä—either;
daçatu—let it bite; alam—
without further delay; gäyata—please
go on singing; viñëu-gäthäù—narration of
Kåñëa’s pastimes.
[Parékñit Mahäräja said:] “O pure brahmanas,
may you kindly know me as a
surrendered soul, and let Mother Gaìga,
the representative of the Lord, also accept
me in that way, for I have already taken
the lotus feet of the Lord into my heart. Let
the winged serpent Takñaka, or whatever
magical creation has been incited by the
son of the brahmana, bite me
immediately if it so desires; may you all simply go on
singing and
reciting the glories of the Lord.”
One who doesn’t hear hari-kathä is a
killer of his own soul
12.D.11
nivåtta-tarñair upagéyamänäd /
bhavauñadhäc chrotra-mano-’bhirämät
ka uttamaçloka-guëänuvädät / pumän
virajyeta vinä paçughnät
SB 10.1.4
nivåtta—released from; tarñaiù—lust or material activities;
upagéyamänät—which is
described or sung; bhava-auñadhät—which
is the right medicine for the material
disease; çrotra—the process of
aural reception; manaù—the subject matter of thought
for the mind; abhirämät—from the
pleasing vibrations from such glorification; kaù—
who; uttamaçloka—of Uttamaçloka Çri
Kåñëa ; guëa-anuvädät—from describing such
activities; pumän—a person; virajyeta—can
keep himself aloof; vinä—except; paçughnät—
either a butcher or one who is killing his
own personal existence.
Glorification of Uttamaçloka Çri Kåñëa is
performed in the paramparä system; that
is, it is conveyed from spiritual master
to disciple. Such glorification is relished by
those no longer interested in the false,
temporary glorification of this cosmic
manifestation. Descriptions of the Lord
are the right medicine for the conditioned
soul undergoing repeated birth and death.
Therefore, who will cease hearing such
glorification of the Lord except a butcher
or one who is killing his own self?
Without hari-kathä the ears are
snake-holes and the tongue is like a frog’s
12.D.12
bile batorukrama-vikramän ye / na çåëvataù
karëa-puöe narasya
jihväsaté därdurikeva süta / na copagäyaty
urugäya-gäthäù
SB 2.3.20
bile—snake holes; bata—like; urukrama—the Lord,
who acts marvelously;
vikramän—prowess; ye—all these; na—never; çåëvataù—heard;
karëa-puöe—the
earholes; narasya—of the man; jihvä—tongue;
asaté—useless; därdurikä—of the
frogs; iva—exactly like that; süta—O
Süta Gosvämé; na—never; ca—also;
upagäyati—chants loudly; urugäya—worth
singing; gäthäù—songs.
One who has not listened to the messages
about the prowess and marvelous acts
of the Personality of Godhead and has not
sung or chanted loudly the worthy songs
about the Lord is to be considered to
possess ear-holes like the holes of snakes and a
tongue like the tongue of a frog.
Reading too many scriptures or hearing
from many men only produces doubt
12.D.13
bahu-çästre bahu-väkye citte bhrama haya
sädhya-sädhana çreñöha nä haya niçcaya
CC Ädi 16.11
bahu-çästre—by many books or scriptures; bahu-väkye—by
many versions of many
persons; citte—within the heart; bhrama—doubt;
haya—there is; sädhya-sädhana—
objective and means; çreñöha—about
the best; nä—not; haya—there is; niçcaya—
certainty.
If one becomes a bookworm, reading many
books and scriptures and hearing many
commentaries and the instructions of many
men, this will produce doubt within his
heart. One cannot in this way ascertain
the real goal of life.
Avoid prajalpa, do not eat palatable
foodstuffs and do not dress nicely
12.D.14
grämya-kathä nä çunibe, grämya-värtä nä
kahibe
bhäla nä khäibe ära bhäla nä paribe
amäné mänada haïä kåñëa-näma sadä la’be
vraje rädhä-kåñëa-sevä mänase karibe
CC Antya 6.236
grämya-kathä—ordinary talks of common men; nä
çunibe—never hear; grämyavärtä—
ordinary news; nä kahibe—do not
speak; bhäla—well; nä khäibe—do not eat;
ära—and; bhäla—nicely; nä paribe—do not dress; amäné—not
expecting any
respect; mäna-da—offering respect
to others; haïä—becoming; kåñëa-näma—the
holy name of the Lord; sadä—always;
la’be—you should chant; vraje—in
Våndävana; rädhä-kåñëa-sevä—service
to Rädhä and Kåñëa; mänase—within the
mind; karibe—you should do.
[Çré Caitanya Mahäprabhu to Çréla
Raghunätha Däsa Gosvämé:] Do not listen to the
mundane talk of common men or engage in
discussions about mundane topics. Do
not eat palatable foodstuffs or dress
yourself nicely. Expect no honour from others
and give honour to all. In this manner,
always chant Kåñëa’s holy name and within
your mind perform sevä to Çré Çré
Rädhä-Kåñëa in Vraja.
Abandon prajalpa, give up mukti, even give
up the desire for Vaikuëöha;
exclusively worship Çré Rädhä-Kåñëa in
Vraja instead
12.D.16
asad-värtä-veñyä visåja
mati-sarvasva-haraëéù
kathä mukti-vyäghryä na çåëu kila
sarvätma-gilaëéù
api tyaktvä lakñmé-pati-ratim ito
vyoma-nayanéà
vraje rädhä-kåñëau sva-rati-maëi-dau tvaà
bhaja manaù
Manaù-çikñä 4
asat-värtä-veñyä—the prostitute of contemptible mundane
talk; visåja—abandon;
mati—of pure intelligence; sarvasva—the treasure;
haraëéù—plundering; kathä—
talk; mukti—of
impersonal liberation; vyäghryä—the tigress; na—don’t; çåëu—
hear; kila—unequivocally ; sarva-ätma-gilaëéù—devouring
your very soul; api—
also; tyaktvä—reject;
lakñmé-pati—Lord Näräyaëa, the husband of Lakñmi; rati—
attachment; itaù—leading to;
vyoma-nayaném—Vaikuëöha; vraje—in Vraja; rädhäkåñëau—
Çré Rädha-Kåñëa; sva-rati—love for
Them; maëi—the jewel; dau—
bestowing; tvam—you; bhaja—worship;
manaù—O mind.
O my dear brother mind! Please abandon
altogether the prostitute of
contemptible mundane talk, which plunders
the entire treasure of pure wisdom. You
must unequivocally give up hearing all
talk of liberation which, like a tigress, devours
your very soul. Furthermore, please
abandon even the attachment to Lakñmépati Çré
Näräyaëa, which leads to Vaikuëöha. You
should only live in Vraja and worship Çré
Rädhä-Kåñëa, who bestow upon devotees the
precious jewel of Their rati.
Drinking the nectar through the ears will
purify and take one to the lotus feet
of Çré Rädhä-Kåñëa
12.D.17
pibanti ye bhagavata ätmanaù satäà
kathämåtaà çravaëa-puöeñu sambhåtam
punanti te viñaya-vidüñitäçayaà
vrajanti tac-caraëa-saroruhäntikam
SB 2.2.37/GKH (P)
pibanti—who drink; ye—those; bhagavataù—of
Rädhä-Kåñëa; ätmanaù—of the
most dear; satäm—of devotees; kathä-amåtam—the
nectar of Hari-kathä; çravaëapuöeñu—
through the earholes; sambhåtam—fully
filled; punanti—purify; te—their;
viñaya—material enjoyment; vidüñita-äçayam—polluted aim of
life; vrajanti—go;
tat—Rädhä-Kåñëa; caraëa—feet; saroruha-antikam—near the
lotus.
Those who drink through their ears
Hari-kathä which is filled with the ambrosial
pastimes of Çré Rädhä-Kåñëa, who are the
life and soul of the devotees, purify the
polluted aim of life known as material
enjoyment and thus attain the lotus feet of the
Divine Couple.
When the transcendental vibration from the
mouths of great devotees carries
the aroma of the saffron dust of Your
lotus feet, the forgetful living entity
gradually remembers his eternal
relationship with You
12.D.18
sa uttamaçloka mahan-mukha-cyutaù
bhavat-padämbhoja-sudhä-kaëänilaù
småtià punar vismåta-tattva-vartmanäà
kuyoginäà no vitaraty alaà varaiù
SB 4.20.25
saù—that; uttama-çloka—O Lord, who is praised by beautiful
çlokas; mahat—of
great devotees; mukha-cyutaù—delivered
from the mouths; bhavat—Your; padaambhoja—
from the lotus feet; sudhä—of
nectar; kaëa—particles; anilaù—soothing
breeze; småtim—remembrance; punaù—again;
vismåta—forgotten; tattva—to the
truth; vartmanäm—of persons whose
path; ku-yoginäm—of persons not in the line
of devotional service; naù—of us; vitarati—restores;
alam—unnecessary; varaiù—
other benedictions.
[Påthu Mahäräja prayed:] My dear
Lord, You are glorified by beautiful çlokas uttered
by great personalities. Such glorification
of Your lotus feet is just like saffron particles.
When the transcendental vibration from the
mouths of great devotees carries the
aroma of the saffron dust of Your lotus
feet, the forgetful living entity gradually
remembers his eternal relationship with You.
Devotees thus gradually come to the right
conclusion about the value of life. My
dear Lord, I therefore do not need any other
benediction but the opportunity to hear
from the lotus lips of Your pure devotee.
Unlimited rivers of pure nectar
12.D.19
tasmin mahan-mukharitä
madhubhic-caritrapéyüña-
çeña-saritaù paritaù sravanti
tä ye pibanty avitåño nåpa gäòha-karëais
tän na spåçanty açana-tåò-bhaya-çoka-mohäù
SB 4.29.40/ JD Ch 40
tasmin—there; mahat—of great saintly persons; mukharitäù—emanating
from the
mouths; madhu-bhit—of the killer of
the Madhu demon; caritra—the activities or
the character; péyüña—of nectar; çeña—surplus;
saritaù—rivers; paritaù—all around;
sravanti—flow; täù—all of them; ye—they who; pibanti—drink;
avitåñaù—without
being satisfied; nåpa—O King; gäòha—attentive;
karëaiù—with their ears; tän—
them; na—never; spåçanti—touch;
açana—hunger; tåö—thirst; bhaya—fear; çoka—
lamentation; mohäù—illusion.
In assemblies of saintly people, unlimited
rivers of pure nectar emanate from the
mouths of great souls in the form of
descriptions of the transcendental character,
pastimes and qualities of Çré Kåñëa. Those
who are never satiated when they drink
these nectarean glories through their ears
with rapt attention, can never be
subjected to hunger and thirst and they
become free from lamentation, illusion and
fear.
~Thus ends
section 12.D – Çravaëam~
Om Tat Sat
(Continued...)
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