ABHIDEYA-TATTVA:
Of the True Path to enlightenment
 |
| Śrīla Bhaktisiddhānta Saraswati Ṭhakura |
শ্রী গৌड़िয-কন্ঠহার
Gaudiya Kanṭhahāra:
The Jeweled Necklace of the Gaudiya Vaishnavas
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
The Jeweled Necklace of the Gaudiya Vaishnavas
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
Śreyaś and Preyaś
Short term and long-term self-interest
१२.१
श्रेय़श् च प्रेय़श् च मनुष्य़मेतस्तौ सम्परीत्य़ बिबिनक्ति धीरः
श्रेय़ो हि धीरोऽ भिप्रेय़सो बृणीते प्रेय़ो मन्दो य़ोगक्षेमाद् बृणीते
12.1
śreyaś ca preyaś ca manuṣyametastau samparītya vivinakti dhīraḥ
śreyo hi dhīro' bhipreyaso vṛṇīte preyo mando yogakṣemād vṛṇīte
Every soul has the option of accepting either the path of the senses (preyaś) or
the path of spiritual well-being (śreyaś). The wise, after carefully weighing these
accept the path of spiritual well-being, whereas deluded souls prefer the path of
sense enjoyment.
(Kaṭha Upaniṣad. 1.2.2)
The Purpose of Human Life
१२.२
लब्ध्बा सु-दुर्लभम् इदं बहु-सम्भबान्ते
मानुष्य़म् अर्थ-दम् अनित्य़म् अपीह धीरः
तूर्णं य़तेत न पतेद् अनु-मृत्य़ु य़ाबन्
निःश्रेय़साय़ बिषय़ः खलु सर्बतः स्य़ात्
12.2
labdhvā su-durlabham idaṁ bahu-sambhavānte
mānuṣyam artha-dam anityam apīha dhīraḥ
tūrṇaṁ yateta na pated anu-mṛtyu yāvan
niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt
After many births one achieves the human form, which, although temporary,
affords one the opportunity to attain the highest perfection. Thus, a sober
person should immediately endeavor for the ultimate perfection of life and not
fall back into the cycle of repeated birth and death. After all, sense gratification
is available even in the most abominable species, whereas Kṛṣṇa consciousness
is only possible for a human being.
(Bhāg.11.9.29)
Three Different Paths Karma, Jñāna, and Bhakti
१२.३
य़ोगास् त्रय़ो मय़ा प्रोक्ता नॄणां श्रेय़ो-बिधित्सय़ा
ज्ञानं कर्म च भक्तिश् च नोपाय़ो ऽन्य़ो ऽस्ति कुत्रचित्
12.3
yogās trayo mayā proktā nṝṇāṁ śreyo-vidhitsayā
jñānaṁ karma ca bhaktiś ca nopāyo 'nyo 'sti kutracit
[The Lord said] My dear Uddhava, because I
desire human beings to achieve perfection, I have presented three paths of advancement the path of knowledge
(jñāna), the path of pious work (karma), and the path of devotion (bhakti). There
are no other paths besides these three. (Bhāg.
11.20.6)
Who Qualifies for Karma, Jñāna, or Bhakti?
१२.४
निर्बिण्णानां ज्ञान-य़ोगो न्य़ासिनाम् इह कर्मस्
तेष्ब् अनिर्बिण्ण-चित्तानां कर्म-य़ोगस् तु कामिनाम्
12.4
nirviṇṇānāṁ jñāna-yogo nyāsinām iha karmas
teṣv anirviṇṇa-cittānāṁ karma-yogas tu kāminām
Out of these three paths, those who are disgusted with fruitive work are
qualified for jñāna-yoga. Those who are still charmed by fruitive work are
qualified for karma-yoga.
(Bhāg. 11.20.7)
१२.५
य़दृच्छय़ा मत्-कथादौ जात-श्रद्धस् तु य़ः पुमान्
न निर्बिण्णो नाति-सक्तो भक्ति-य़ोगो ऽस्य़ सिद्धि- दः
12.5
yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān
na nirviṇṇo nāti-sakto bhakti-yogo 'sya siddhi- daḥ
One who, by good fortune, has firm faith in hearing Hari-kaṭha and is not
attracted or repelled by material things, is qualified for perfection through
bhakti-yoga.
(Bhāg. 11.20.8)
१२.६
तावत् कर्माणि कुर्वीत न निर्विद्येत यावता
मत्-कथा-श्रवणादौ वा श्रद्धा यावन् न जायते
12.6
tāvat karmāṇi kurvīta na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate
As long as one is not detached from fruitive work and material enjoyment, and
as long as one has no faith in devotion to Kṛṣṇa, beginning with hearing and
chanting His glories, one should follow the religious principles on the path of
karma as given in the Vedas.
(Bhāg. 11.20.9)
To be Fixed in That for Which one is Qualified is a Good Quality
१२.७
स्वे स्वे ऽधिकारे या निष्ठा स गुणः परिकीर्तितः
विपर्ययस् तु दोषः स्याद् उभयोर् एष निश्चयः
12.7
sve sve 'dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ
viparyayas tu doṣaḥ syād ubhayor eṣa niścayaḥ
Being fixed in the position for which one is qualified is virtuous. The opposite
accepting a position for which one is unqualified is irresponsible and is
considered impious. This is the definite conclusion.
(Bhāg. 11.21.2)
१२.८
श्रेयान् स्व-धर्मो विगुणः पर-धर्मात् स्व्- अनुष्ठितात्
स्व-धर्मे निधनं श्रेयः पर-धर्मो भयावहः
12.8
śreyān sva-dharmo viguṇaḥ para-dharmāt sv- anuṣṭhitāt
sva-dharme nidhanaṁ śreyaḥ para-dharmo bhayāvahaḥ
It is better to do one's duty poorly than to do another's duty perfectly. It is better
to die doing one's duties than to leave them and follow another's dharma, for to
follow another's dharma is dangerous.
(Bhagavad- gītā 3.35)
Even Sages and Demigods are
Bewildered Trying to Understand the Vedas
१२.९
श्री-आविर्होत्र उवाच
कर्माकर्म विकर्मेति वेद-वादो न लौकिकः
वेदस्य चेश्वरात्मत्वात् तत्र मुह्यन्ति सुरयः
12.9
śrī-āvirhotra uvāca
karmākarma vikarmeti veda-vādo na laukikaḥ
vedasya ceśvarātmatvāt tatra muhyanti surayaḥ
The classifications of karma (duties enjoined by the Vedas) akarma (acts prohibited by the Vedas) and vikarma (those acts neither sanctioned nor forbidden) are defined in the Vedas, which are of supernatural origin.
Therefore, because the Vedas emanate from God, even though sages and demigods are often bewildered in trying to understand them, they are conclusive.
(Bhāg. 11.3.43)
१२.१०
परोक्ष-वादो वेदो ऽयं बालानाम् अनुशासनम्
कर्म-मोक्षाय कर्माणि विधत्ते ह्य् अगदं यथा
12.10
parokṣa-vādo vedo 'yaṁ bālānām anuśāsanam
karma-mokṣāya karmāṇi vidhatte hy agadaṁ yathā
The Vedas often imply something deeper and different from the superficial interpretation of its words. Thus they sometimes instruct us indirectly about the Truth. As a child may be cajoled into taking bitter medicine by something sweet the
Vedas sometimes glorify the path of karma, but the true goal of the Vedas is
liberation from karma. (Bhāg. 11.3.44)
१२.११
नाचरेद् यस् तु वेदोक्तं स्वयम् अज्ञोऽजितेन्द्रियः
विकर्मणा ह्य् अधर्मेण मृत्योर् मृत्युम् उपैति सः
12.11
nācared yas tu vedoktaṁ svayam ajño'jitendriyaḥ
vikarmaṇā hy adharmeṇa mṛtyor mṛtyum upaiti saḥ
[One should not prematurely give up Vedic injunctions, thinking them external to the process of liberation]. Rather, if an ignorant person who cannot control his senses, ignores the Vedic injunctions, he will engage in irreligious and
impious activities, and thus will suffer repeated birth and death.
(Bhāg. 11.3.45)
१२.१२
वेदोक्तम् एव कुर्वाणो निःसङ्गो ऽर्पितम् ईश्वरे
नैष्कर्म्यं लभते सिद्धिं रोचनार्था फल- श्रुतिः
12.12
vedoktam eva kurvāṇo niḥsaṅgo 'rpitam īśvare
naiṣkarmyaṁ labhate siddhiṁ rocanārthā phala- śrutiḥ
One who performs actions sanctioned by the Vedas, without attachment, and who dedicates his work to the Supreme Lord is freed from the reactions of karma. The promise of the fruits of karma mentioned in the Vedas is only meant to encourage the foolish to engage in karma-yoga. [For all the above-reasons, the Vedas sometimes encourage the path of karma, to gradually bring the foolish souls to the platform of freedom from karma and full engagement in bhakti ].
(Bhāg. 11.3.46)
The Vaiṣṇava Guru Never Encourages Karma
१२.१३
स्वयं निःश्रेयसं विद्वान् न वक्त्य् अज्ञाय कर्म हि
न राति रोगिणो ऽपथ्यं वाञ्छतो ऽपि भिषक्तमः
12.13
svayaṁ niḥśreyasaṁ vidvān na vakty ajñāya karma hi
na rāti rogiṇo 'pathyaṁ vāñchato 'pi bhiṣaktamaḥ
A pure devotee, who is fully accomplished in the science of devotional service, will never instruct a foolish person to engage in fruitive activities for material enjoyment, not to speak of helping him in such activities. Such a devotee is like
an experienced doctor who never encourages a patient to eat food injurious to
his health, even if the patient desires it.
(Bhāg. 6.9.50)
Karma-yoga Does not Give Freedom From the Fear of Birth and Death
१२.१४
इष्ट्वेह देवता यज्ञैः स्वर्-लोकं याति याज्ञिकः
भुञ्जीत देव-वत् तत्र भोगान् दिव्यान् निजार्जितान्
12.14
iṣṭveha devatā yajñaiḥ svar-lokaṁ yāti yājñikaḥ
bhuñjīta deva-vat tatra bhogān divyān nijārjitān
[The Lord said] If one performs sacrifice, or karma-yoga according to varṇāśrāma-dharma, his fruits will be temporary. By satisfying the gods through sacrifice, he gets good karma and goes to the heavenly planets where he enjoys
as if he were a god. He thus enjoys the results of his good karma for a brief time in the heavenly planets.
(Bhāg. 11.10.23)
१२.१५
तावत् स मोदते स्वर्गे यावत् पुण्यं समाप्यते
क्षीण-पुण्यः पतत्य् अर्वाग् अनिच्छन् काल-चालितः
12.15
tāvat sa modate svarge yāvat puṇyaṁ samāpyate
kṣīṇa-puṇyaḥ pataty arvāg anicchan kāla-cālitaḥ
As long as the piety accumulated from good karma is plentiful, he enjoys
opulent pleasures in the heavenly planets. When the accumulated piety of his
good karma is exhausted his time of enjoyment is finished, and he again falls
down from heaven. (Bhāg. 11.10.26)
१२.१६
ते तं भुक्त्वा स्वर्ग-लोकं विशालं
क्षीणे पुण्ये मर्त्य-लोकं विशन्ति एवं त्रयी-धर्मम्
अनुप्रपन्ना गतागतं काम-कामा लभन्ते
12.16
te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti evaṁ trayī-dharmam
anuprapannā gatāgataṁ kāma-kāmā labhante
When they have thus enjoyed heavenly sense pleasure, they again return to this
mortal world. Thus, those who are filled with desires and follow the Vedas to
attain material enjoyment achieve only flickering pleasure. They are then cast
down to suffer repeated birth and death.
(Bhagavad-gītā 9.21)
Bhāgavatam Derides Karma and Jñāna
१२.१७
नैष्कर्म्यम् अप्य् अच्युत-भाव-वर्जितं न शोभते ज्ञानम् अलं निरञ्जनम्
कुतः पुनः शश्वद् अभद्रम् ईश्वरेन चार्पितं कर्म यद् अप्य् अकारणम्
12.17
naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvarena cārpitaṁ karma yad apy akāraṇam
The freedom from karma (or liberation attained through impersonal knowledge) is ugly because it is devoid of a conception of the personal absolute. What thenis the use of karmic activities themselves? They are painful and inauspicious from
beginning to end, and their results are temporary.
Of what use is any work if it is not for Kṛṣṇa's pleasure?
Then again, merely retiring from work cannot bring about
fulfilment.
Even liberation, which is free from karma, cannot be considered
perfection for it lacks a personal conception of reality.
How then, can one expect
fulfillment in a life of laborious work which is not done for the satisfaction of
Kṛṣṇa?
(Bhāg. 1.5.12)
Materialistic Karmic Activities arc Condemned
१२.१८
नेह यत् कर्म धर्माय न विरागाय कल्पते
न तीर्थ-पद-सेवायै जीवन्न् अपि मृतो हि सः
12.18
neha yat karma dharmāya na virāgāya kalpate
na tīrtha-pada-sevāyai jīvann api mṛto hi saḥ
Anyone whose work (karma) does not elevate him to religious life (dharma), whose religious life does not lead to renunciation (vairāgya) and whose renunciation does not lead to devotional service to the Supreme Lord is counted among the living dead.
(Bhāg. 3.23.56)
१२.१९
धर्मः स्वनुष्ठितः पुंसां विष्वक्सेन- कथासु यः
नोत्पादयेद् यदि रतिं श्रम एव हि केवलम्
12.19
dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena- kathāsu yaḥ
notpādayed yadi ratiṁ śrama eva hi kevalam
Any religious practices and occupational duties that do not promote attraction
for the message of the Personality of Godhead are certainly a useless waste of
time.
(Bhāg. 1.2.8)
१२.२०
धर्मस्य ह्य् आपवर्ग्यस्य नार्थो ऽर्थायोपकल्पते
नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृतः
12.20
dharmasya hy āpavargyasya nārtho 'rthāyopakalpate
nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ
All dharmas are certainly meant for ultimate liberation. They should never be performed for material gain. Further, according to sages, one engaged in the ultimate occupational duty should never use material gain to cultivate sense gratification.
(Bhāg. 1.2.9)
१२.२१
कामस्य नेन्द्रिय-प्रीतिर् लाभो जीवेत यावता
जीवस्य तत्त्व-जिज्ञासा नार्थो यश् चेह कर्मभिः
12.21
kāmasya nendriya-prītir lābho jīveta yāvatā
jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ
Life's desires should never be aimed at sensual enjoyment. One should not wish for anything more than what is needed for self- preservation, because the real purpose of human life is to inquire after the
Absolute Truth. Nothing else should be the goal of one's works.
(Bhāg. 1.2.10)
The Path of Karma is Condemned in the Vedas
१२.२२
प्लवा ह्येते अदृढा यज्ञरूपा अष्टादशोक्तमवरं येषु
कर्म एतच्छ्रेयो येऽ भिनन्दन्ति मुढा जरा-मृत्युं ते पुनरेवापि यन्ति
12.22
plavā hyete adṛḍhā yajñarūpā aṣṭādaśoktamavaraṁ yeṣu
karma etacchreyo ye' bhinandanti muḍhā jarā-mṛtyuṁ te punarevāpi yanti
Even the best kinds of karmic sacrifice carefully performed with eighteen priests are unreliable boats for crossing the ocean of material existence. Those deluded souls who take to materialistic forms of sacrifice, thinking that they lead to the
highest spiritual gain, are fools who suffer again and again the miseries of birth, death, old age, and disease.
(Muṇḍaka Upaniṣad 1.2.7)
१२.२३
अविद्यायामन्तरे वर्तमानाः
स्वयं धीरः पण्डितम् मन्यमानाः
जङ्घन्यमानाः परियन्ति मूढा
अन्धेनैव नीयमाना यथान्धाः
12.23
avidyāyāmantare vartamānāḥ
svayaṁ dhīraḥ paṇḍitam manyamānāḥ
jaṅghanyamānāḥ pariyanti mūḍhā
andhenaiva nīyamānā yathāndhāḥ
Thus deluded by ignorance, but thinking themselves to be wise, sober, and
learned, such fools, even while suffering the miseries of sense enjoyment, lead
other fools into darkness, just as blind men lead other blind men into a ditch.
(Muṇḍaka Upaniṣad 1.2.8)
१२.२४
अविद्यायां बहुधा वर्तमाना
वयं कृतार्था इत्य्-अभिमन्यन्ति बालाः
यत् कर्मिणो न प्रवेदयन्ति रागात्
तेनातुराः क्षीण-लोकाश्-च्यवन्ते
12.24
avidyāyāṁ bahudhā vartamānā
vayaṁ kṛtārthā ity-abhimanyanti bālāḥ
yat karmiṇo na pravedayanti rāgāt
tenāturāḥ kṣīṇa-lokāś-cyavante
Deep in the darkness of ignorance, these fools think, "We have reached the goal". Being attached to karmic religions they fail to understand the truth. After their piety is exhausted they fall down to repeated birth and death.
(Muṇḍaka Upaniṣad 1.2.9)
Without Worshiping Viṣṇu, Worship of Demigods is Improper
१२.२५
ये ऽप्य् अन्य-देवता-भक्ता यजन्ते श्रद्धयान्विताः
ते ऽपि माम् एव कौन्तेय यजन्त्य् अविधि- पूर्वकम्
12.25
ye 'py anya-devatā-bhaktā yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya yajanty avidhi- pūrvakam
Those who faithfully dedicate themselves to the worship of demigods worship Me indirectly, but their worship is done with improper understanding.
(Bhagavad-gītā 9.23)
Impersonalism is Condemned in the Upaniṣads
१२.२६
अन्धं तमः प्रविशन्ति ये ऽविद्याम् उपासते ततो भुय इव ते तमो य उ विद्यायां रताः
12.26
andhaṁ tamaḥ praviśanti ye 'vidyām upāsate tato bhuya iva te tamo ya u vidyāyāṁ ratāḥ
Those who engage in the culture of ignorance [and so perform karma-kaṇda worship to attain their desired object] shall enter
into dark regions of ignorance. Worse still are those engaged in the culture of so- called knowledge. They enter
into a realm of even greater darkness.
(Iśopaniṣad 9)
१२.२७
क्लेशो ऽधिकतरस् तेषाम् अव्यक्तासक्त-चेतसाम्
अव्यक्ता हि गतिर् दुःखं देहवद्भिर् अवाप्यते
12.27
kleśo 'dhikataras teṣām avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate
For those whose minds are attached to the unmanifest, impersonal feature of the Absolute, advancement is very troublesome. Progress in that discipline is always difficult for those who are embodied.
(Bhagavad-gītā 12.5)
The Scriptures Condemn the Ascending Path of
Knowledge
१२.२८
ज्ञाने प्रयासम् उदपास्य नमन्त एव
जीवन्ति सन्-मुखरितां भवदीय-वार्ताम्
स्थाने स्थिताः श्रुति-गतां तनु-वाङ्-मनोभिर्
ये प्रायशो ऽजित जितो ऽप्य् असि तैस् त्रि-लोक्याम्
12.28
jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām
[Lord Brahmā said] My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empirical philosophical truths should hear from self-realised devotees about Your holy name, form, pastimes, and qualities. They should completely follow the principles of devotional service. Surrendering themselves fully with body, mind, and words they can live in any position.
Indeed, O Lord, although You are unconquerable, You are conquered by such persons.
(Bhāg.10.14.3)
१२.२९
श्रेयः-सृतिं भक्तिम् उदस्य ते विब्रो
क्लिश्यन्ति ये केवल-बोध-लब्धये
तेषाम् असौ क्लेशल एव शिष्यते
नान्यद् यथा स्थूल-तुषावघातिनाम्
12.29
śreyaḥ-sṛtiṁ bhaktim udasya te vibro
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
My dear Lord, devotional service unto You is the only auspicious path. Those who reject the path of bhakti and try to reach the infinite with their finite brains will never succeed. O Lord, those who want to have a clear conception of You
through their intellect find their attempts useless. Their endeavors end only in trouble and frustration, like the frustration of those who try to beat rice from empty husks.
(Bhāg. 10.14.4)
The Followers of the Ascending and
Descending Path and Their Destinations
१२.३०
ये ऽन्ये ऽरविन्दाक्ष विमुक्त-मानिनस्
त्वय्य् अस्त-भावाद् अविशुद्ध-बुद्धयः
आरुह्य कृच्छ्रेण परं पदं ततः
पतन्त्य अधो ऽनादृत-युष्मद्-अङ्घ्रयः
12.30
ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patantya adho 'nādṛta-yuṣmad-aṅghrayaḥ
Someone may say that aside from Vaiṣṇavas, who always seek shelter at the Lord's lotus feet, there are those who are not
Vaiṣṇavas but have accepted a different process for attaining salvation.
What happens to them?
In answer to this question, Lord Brahmā says: O lotus-eyed Lord, although non devotees who accept severe austerities and penance's to achieve the highest position may think themselves liberated, their intelligence is impure. Although they may rise to the level of impersonal Brahman realization, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet.
(Bhāg. 10.2.32)
१२.३१
तथा न ते माधव तावकाः क्वचिद्
भ्रश्यन्ति मार्गात् त्वयि बद्ध-सौहृदाः
त्वयाभिगुप्ता विचरन्ति निर्भया
विनायकानीकप-मूर्धसु प्रभो
12.31
tathā na te mādhava tāvakāḥ kvacid
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho
O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if
devotees completely in love with You sometimes fall from the path of devotion,
they do not fall down like nondevotees, for You still protect them. Thus they
fearlessly traverse the heads of their opponents and continue to progress in
devotional service. (Bhāg. 10.2.33)
१२.३२
जीवन्-मुक्ता अपि पुनर्- बन्धनं यान्ति कर्मभिः
यद्य्-अचिन्त्य-महा-शक्तौ भगवत्य्- अपराधिनः
12.32
jīvan-muktā api punar- bandhanaṁ yānti karmabhiḥ
yady-acintya-mahā-śaktau bhagavaty- aparādhinaḥ
Those souls who have attained liberation while living can again become bound
if they commit an offense to the inconceivably powerful Supreme Personality of
Godhead.
(Vāsanā-bhāṣyodhṛta Śrī Bhagavata- pariśiṣṭa-vacana)
१२.३३
जीवन्-मुक्ताः प्रपद्यन्ते क्वचित् संसार- वासनाम्
योगिनो न विलिप्यन्ते कर्मभिर्-भगवत्-पराः
12.33
jīvan-muktāḥ prapadyante kvacit saṁsāra- vāsanām
yogino na vilipyante karmabhir-bhagavat-parāḥ
Those who have attained liberation while living sometimes develop material attachment, but those who are fixed in bhakti- yoga, who have dedicated themselves to Kṛṣṇa, will never again have to suffer repeated birth and death.
(Vāsanā-bhāṣyodhṛta Śrī Bhagavata-pariśiṣṭa- vacana)
१२.३४
नानु-व्रजति यो मोहादव्रजन्तं जगदीश्वरम्
ज्ञानाग्निदग्ध-कर्मापि स भवेद् ब्रह्मराक्षसः
12.34
nānu-vrajati yo mohādavrajantaṁ jagadīśvaram
jñānāgnidagdha-karmāpi sa bhaved brahmarākṣasaḥ
Out of foolishness if one does not follow the Lord of the universe when he goes
out on a chariot then such a person will become Brahma-rakṣasa even if he is a
liberated person.
(Ratha-yātrā-prasaṅge Śrī Viṣṇu-bhakti-candrodayoddhṛta Purāṇavākya)
Neither Material Education, Austerity, Work, Knowledge, nor perfection in the Eightfold Yoga path, Can Enable one to see God
१२.३५
अद्यापि वाचस्-पतयस् तपो-विद्या-समाधिभिः पश्यन्तो ऽपि न पश्यन्ति पश्यन्तं परमेश्वरम्
12.35
adyāpi vācas-patayas tapo-vidyā-samādhibhiḥ paśyanto 'pi na paśyanti paśyantaṁ parameśvaram
[The most powerful Lord Brahmā, the father of all progenitors, Lord Śiva; Manu, Dakṣa and other rulers of humankind, the four saintly Brahmācaris headed by Sanaka and Sanatana, the great sages Marici, Atri, Aṅgirā, Pulastya,
Pulaha, Kratu, Bhṛgu, and Vasistha, and my humble self (Nārada) are all stalwart brāhmaṇs.] All of us can speak authoritatively on Vedic literature. We are very powerful because of austerities, meditation and education.
Nonetheless, even after searching for the Supreme Personality of Godhead, who sees
everything, we cannot see Him or understand Him. (Bhāg. 4.29.44)
The Instructions of the Vedas on the Ascending Path of Knowledge
१२.३६
नायम्-आत्मा-प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन
यम् एवैष वृणुते तेन लभ्यस् तस्यैष आत्मा विवृणुते तनुं स्वाम्
12.36
nāyam-ātmā-pravacanena labhyo na medhayā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṁ svām
The Supreme Self can never be known by argument, reasoning, intelligence, or scholarship. By His own sweet will, however, the Lord may choose to reveal Himself to someone in His personal divine form. Only such a person can see the
Lord.
(Muṇḍaka Upaniṣad 3.2.3)
१२.३७
अथापि ते देव पदाम्बुज-द्वयप्रसाद- लेशानुगृहीत एव हि
जानाति तत्त्वं भगवन्-महिम्नो न चान्य एको ऽपि चिरं विचिन्वन्
12.37
athāpi te deva padāmbuja-dvayaprasāda- leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno na cānya eko 'pi ciraṁ vicinvan
[Lord Brahmā said] My Lord, if one is favored by even a slight trace of the
mercy of Your lotus feet, he can understand the greatness of Your personality.
But those who speculate are unable to know you, even though they study the
Vedas for many years.
(Bhāg. 10.14.29)
১২.৩৮
ঈশ্ৱরের কৃপা-লেশ হয তঽ যাহারে সেই তঽ ঈশ্ৱর-তত্ত্ৱ জানিবারে পারে
12.38
īśvarera kṛpā-leśa haya ta' yāhāre sei ta' īśvara-tattva jānibāre pāre
If one receives but a tiny bit of the Lord's favor by dint of devotional service, he can understand the nature of the Supreme
Personality of Godhead.
(Cc. Madhya 6.83)
Bhakti is Superior to Karma and Jñāna
१२.३९
स्व-सुख-निभृत-चेतास् तद्-व्युदस्तान्य-भावो
ऽप्य् अजित-रुचिर-लीलाकृष्ट-सारस् तदीयम्
व्यतनुत कृपया यस् तत्त्व-दीपं पुराणं
तम् अखिल-वृजिन-घ्नं व्यास-सूनुं नतो ऽस्मि
12.39
sva-sukha-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
Let me offer my respectful obeisance's unto my spiritual master, the son of
Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things
within this universe. Although in the beginning he was absorbed in the
happiness of Brahman realization and was living in a secluded place, giving up
all other types of consciousness, he became attracted by the most melodious
pastimes of Lord Kṛṣṇa. He therefore mercifully spoke the supreme Purāṇa,
Śrīmad Bhāgavatam, which is the bright light of the Absolute Truth and which
describes the activities of Lord Kṛṣṇa.
(Bhāg. 12.12.69)
The Eightfold Yoga System Does not Lead to the
Highest Goal
१२.४०
यमादिभिर् योग-पथैः काम-लोभ-हतो मुहुः
मुकुन्द-सेवया यद्वत् तथात्माद्धा न शाम्यति
12.40
yamādibhir yoga-pathaiḥ kāma-lobha-hato muhuḥ
mukunda-sevayā yadvat tathātmāddhā na śāmyati
By yoga practice one may be able to control the senses and become relatively free from lust and greed, but this will never satisfy the soul. Only devotional service to Kṛṣṇa gives complete satisfaction to the soul.
(Bhāg. 1.6.35)
Mind Control Through Prāṇāyāma is Impossible
१२.४१
युञ्जानानाम् अभक्तानां प्राणायामादिभिर् मनः
अक्षीण-वासनं राजन् दृश्यते पुनर् उत्थितम्
12.41
yuñjānānām abhaktānāṁ prāṇāyāmādibhir manaḥ
akṣīṇa-vāsanaṁ rājan dṛśyate punar utthitam
Nondevotees who attempt to control the mind through prāṇāyāma may succeed
for a time, but ultimately their minds are filled with subtle desires, therefore,
they soon become attached once again to the sense
objects.
(Bhāg. 10.51.60)
१२.४२
प्रायशः पुण्डरीकाक्ष युञ्जन्तो योगिनो मनः
विषीदन्त्य् असमाधानान् मनो-निग्रह-कर्शिताः
12.42
prāyaśaḥ puṇḍarīkākṣa yuñjanto yogino manaḥ
viṣīdanty asamādhānān mano-nigraha-karśitāḥ
O lotus-eyed Lord, those yogīs who try to control their minds are frustrated in their attempts to attain samādhī, and soon tire of their efforts at mind control.
(Bhāg. 11.29.2)
Yoga and Prāṇāyāma are a Waste of Time
१२.४३
अन्तरायान् वदन्त्य् एता युञ्जतो योगम् उत्तुम्म
मया सम्पद्यमानस्य काल-क्षपण-हेतवः
12.43
antarāyān vadanty etā yuñjato yogam uttumma
mayā sampadyamānasya kāla-kṣapaṇa-hetavaḥ
The wise have concluded that the eight-fold yoga path and its mystic perfection's are impediments on the path of the Absolute Truth. They are a waste of time for those who wish to practice the best yoga, devotional service, and thus attain the highest perfection [love of Godhead].
(Bhāg. 11.15.33)
Who is a Real Yogī and Sannyāsī?
१२.४४
अनाश्रितः कर्म-फलं कार्यं कर्म करोति
यः स सन्न्यासी च योगी च न निरग्निर् न चाक्रियः
12.44
anāśritaḥ karma-phalaṁ kāryaṁ karma karoti
yaḥ sa sannyāsī ca yogī ca na niragnir na cākriyaḥ
One who is unattached to the fruits of his work yet does his duty is a true sannyāsī and a yogī, not he who lights no fire of sacrifice or performs no work.
(Bhagavad-gītā 6.1)
১২.৪৫
নিস্কাম হৈযাকরে যে কৃষ্ণ-ভজন তাহারে সে বলি "যোগী"
সন্ন্যাস-লক্ষণ ৱিষ্ণু-ক্রিযা না করিলে পরান্ন খাইলে কিচ্ছু নহে, সাক্ষাতেই এই ৱেদে বলে
12.45
niskāma haiyākare ye kṛṣṇa-bhajana tāhāre se bali "yogī"
sannyāsa-lakṣaṇa viṣṇu-kriyā nā karile parānna khāile kicchu nahe, sākṣātei ei vede bale
One who worships Kṛṣṇa without material desires is a real yogī and has symptoms of sannyāsī. Those who do not work for Viṣṇu but eat from others are parasites. That is the version of the Vedas.
(Cb. Antya 3.41-42)
१२.४६
तपस्विभ्यो ऽधिको योगी ज्ञानिभ्यो ऽपि मतो ऽधिकः
कर्मिभ्यश् चाधिको योगी तस्माद् योगी भवार्जुन
12.46
tapasvibhyo 'dhiko yogī jñānibhyo 'pi mato 'dhikaḥ
karmibhyaś cādhiko yogī tasmād yogī bhavārjuna
A yogī is greater than a ascetic, a jñāni, or a karmi. Therefore, O Arjuna, always be a yogī.
(Bhagavad-gītā 6.46)
१२.४७
योगिनाम् अपि सर्वेषां मद्-गतेनान्तर्-आत्मना
श्रद्धावान् भजते यो मां स मे युक्ततमो मतः
12.47
yoginām api sarveṣāṁ mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ
Of all yogīs, who always abides in Me with great faith, always thinking of Me and worshiping Me in transcendental loving service, is most intimately united with Me in yoga. He is the highest of all.
(Bhagavad-gītā 6.47)
Without Bhakti There is no Means to Attain the
Supreme
१२.४८
न साधयति मां योगो न साङ्ख्यं धर्म उद्धव
न स्वाध्यायस् तपस् त्यागो यथा भक्तिर् ममोर्जिता
12.48
na sādhayati māṁ yogo na sāṅkhyaṁ dharma uddhava
na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā
I am not controlled by those who practice mystic yoga, Sāṅkhya philosophy, mundane piety and religion, study of the Vedas, penances and renunciation. O Uddhava, I am controlled by bhakti. Those who have developed unalloyed
devotion for Me control Me by their love.
(Bhāg.11.14.20)
Pure Devotion is the Only Means to Attain Kṛṣṇa
১২.৪৯
ঽবাপের ধন আছেঽ জ্ঞানে ধন নাহি পায় তবে সর্বজ্ঞ কহে তারে প্রাপ্তির উপায়
ঽই স্থানে আছে ধনঽ য়দি দক্ষিণে খুদিবে
ঽভীমরুল-বরুলীঽ উঠিবে, ধন না পাইবে
ঽপশ্চিমেঽ খুদিবে, তাহা ঽয়ক্ষঽ এক হয় সে বিঘ্ন করিবে, ধনে হাত না পডয়
ঽুত্তরেঽ খুদিলে আছে কৃষ্ণ ঽজগরেঽ ধন নাহি পাবে, খুদিতে গিলিবে সবারে পূর্ব-দিকে তাতে মাটী অল্প খুদিতে ধনের ঝারি পডিবেক তোমার হাতেতে
ঐছে শাস্ত্র কহে, কর্ম, জ্ঞান, য়োগ ৎয়জিঽ
ঽভক্ৎয়েঽ কৃষ্ণ বশ হয়, ভক্ৎয়ে তাঙ্রে ভজি অতএব ঽভক্তিঽ কৃষ্ণ-প্রাপ্ৎয়ের উপায়
ঽভিধেয়ঽ বলিঽ তারে সর্ব-শাস্ত্রে গায়
ধন পাইলে য়ৈছে সুখ-ভোগ ফল পায় সুখ-ভোগ হৈতে দুঃখ আপনি পলায় তৈছে ভক্তি-ফলে কৃষ্ণে প্রেম উপজয় প্রেমে কৃষ্ণাস্বাদ হৈলে ভব নাশ পায় দারিদ্র্য়-নাশ, ভব-ক্ষয়, প্রেমের ঽফলঽ নয়
প্রেম-সুখ-ভোগ মুখ্য় প্রয়োজন হয়
12.49
'bāpera dhana āche' jñāne dhana nāhi pāya tabe sarvajña kahe tāre prāptira upāya
'ei sthāne āche dhana' yadi dakṣiṇe khudibe
'bhīmarula-barulī' uṭhibe, dhana nā pāibe
'paścime' khudibe, tāhā 'yakṣa' eka haya se vighna karibe, dhane hāta nā paḍaya
'uttare' khudile āche kṛṣṇa 'ajagare' dhana nāhi pābe, khudite gilibe sabāre pūrva-dike tāte māṭī alpa khudite dhanera jhāri paḍibeka tomāra hātete
aiche śāstra kahe, karma, jñāna, yoga tyaji'
'bhaktye' kṛṣṇa vaśa haya, bhaktye tāṅre bhaji ataeva 'bhakti' kṛṣṇa-prāptyera upāya
'abhidheya' bali' tāre sarva-śāstre gāya
dhana pāile yaiche sukha-bhoga phala pāya sukha-bhoga haite duḥkha āpani palāya taiche bhakti-phale kṛṣṇe prema upajaya preme kṛṣṇāsvāda haile bhava nāśa pāya dāridrya-nāśa, bhava-kṣaya, premera 'phala' naya
prema-sukha-bhoga mukhya prayojana haya
Although being assured of his father's treasure, the poor man could not acquire
this treasure by such knowledge alone. The astrologer had to tell him, therefore,
the means whereby he could actually find the treasure. The astrologer said,
"The treasure is in this place, but if you dig on the southern side, the wasps and
drones will rise, and you will not get your treasure. If you dig on the western
side, a ghost will create such a disturbance that your hands will not even touch
the treasure. If you dig on the northern side, a big black snake will devour you.
If, however, you dig up a small quantity of dirt on the eastern side, you will
immediately touch the pot of treasure. Revealed scriptures conclude that one
should give up fruitive activity, speculative knowledge, and the mystic yoga
system. Instead one should take to devotional service, by which Kṛṣṇa can be
fully satisfied. The conclusion is that devotional service is the only means to
approach the Supreme Personality of Godhead. This system is therefore alled
abhidheya. This is the verdict of all revealed scriptures. When one is actually
rich he naturally enjoys all kinds of happiness. When one is actually in a happy
mood, all distressful conditions go away by themselves.
No extraneous endeavour is needed.
Similarly, as a result of bhakti, one's dormant love for Kṛṣṇa awakens. Then one can taste the association of Lord Kṛṣṇa. And material existence, the repetition of birth and death, comes to an end. The goal of love of Godhead is not to become materially rich or free from material bondage. The real goal is to be situated in devotional service to the Lord and to enjoy
transcendental bliss.
(Cc. Madhya 20.131-136, 139-142)
The Goal of Bhakti and the Goal of Karma and Jñāna are not the Same
१२.५०
तेषां सतत-युक्तानां भजतां प्रीति-पूर्वकम्
ददामि बुद्धि-योगं तं येन माम् उपयान्ति ते
12.50
teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te
To those who are constantly devoted, serving Me with love, I give the understanding by which they can come to Me.
(Bhagavad-gītā 10.10)
१२.५१
योगस्य तपसश् चैव न्यासस्य गतयो ऽमलाः
महर् जनस् तपः सत्यं भक्ति-योगस्य मद्- गतिः
12.51
yogasya tapasaś caiva nyāsasya gatayo 'malāḥ
mahar janas tapaḥ satyaṁ bhakti-yogasya mad- gatiḥ
Those who practice mystic yoga, who perform great austerities and accept sannyāsa, may attain the sinless realms of
Maharloka, Janaloka, Tapaloka, and Satyaloka, but those who practice bhakti-yoga, devotional service unto Me,
attain My abode.
(Bhāg. 11.24.14)
१२.५२
यान्ति देव-व्रता देवान् पितॄन् यान्ति पितृ-व्रताः
भूतानि यान्ति भूतेज्या यान्ति मद्-याजिनो ऽपि माम्
12.52
yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā yānti mad-yājino 'pi mām
Those who worship the demigods go to the planets of the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits take birth among such beings, and those who worship Me will live with Me.
(Bhagavad-gītā 9.25)
12.53
'mukti, bhukti vāñche yei, kāhān duohāra gati?'
'sthāvara-deha, deva-deha yaiche avasthiti'
"And what is the destination of those who desire liberation and those who desire sense gratification?" Śrī Caitanya Mahāprabhu asked. Rāmānanda Rāya replied, "Those who attempt to merge into the existence of the Supreme Lord
will have to accept a body like that of a tree. And those who are overly inclined toward sense gratification will attain the bodies of demigods.''
(Cc. Madhya 8.257)
The Character of Bhakti
१२.५४
मच्-चित्ता मद्-गत-प्राणा बोधयन्तः परस्परम्
कथयन्तश् च मां नित्यं तुष्यन्ति च रमन्ति च
12.54
mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing, about Me.
(Bhagavad-gītā 10.9)
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