5 - Conversation between N. and V.

Tuesday, 12 December 2017 10:58

Canto 1 Page 555

Canto 1 Page 556
Shrila Prabhupada - purports
Visvanatha Cakravarti Thakur - Sasartha-Darsini-tika
Srila Sridhara Swami - Bhavartha-dipika
Srila Jiva Goswami - Krama Sandarbha
Sri Vallabhacarya - Sri Subodhini
Important points in text
Analogies / comparisons in text
References in commentaries

Canto 1 Page 557

References in commentaries
Chapter Heading - 20bold, Section Heading - 18bold, Subsection Heading - 16bold, Title
heading and verse number - 14bold, Text - 12

Chapter 5 - Närada's Instructions on Çrémad-

Bhägavatam for Vyäsadeva / Conversation between
Narada and Vyasa

1-7 Narada inquires about Vyasa’s despondency and Vyasa

replies
1.5.1

süta uväca
atha taà sukham äséna
upäsénaà båhac-chraväù
devarñiù präha viprarñià
véëä-päëiù smayann iva

Word-For-Word Meanings
sütaù—Süta; uväca—said; atha—therefore; tam—him; sukham äsénaù—comfortably
seated; upäsénam—unto one sitting nearby; båhat-çraväù—greatly respected; devarñiù—the
great åñi among the gods; präha—said; viprarñim—unto the åñi among the brähmaëas;
véëä-päëiù—one who carries a véëä in his hand; smayan iva—apparently smiling.

SP Translation
Süta Gosvämé said: Thus the sage amongst the gods [Närada], comfortably seated and
apparently smiling, addressed the åñi amongst the brähmaëas [Vedavyäsa].

VCT translation
Süta said: The famous Närada, with véëä in his hand, being seated comfortably, while
slightly smiling, then spoke to Vyäsa, who was worshipping him.

VA translation
“Sri Soota said, "Later, the celestial sage Sri Naarada having seated comfortably, holding
his "Veena” instrument in his hand, and seen with brilliant opulence, spoke to the
Brahmin sage Veda Vyaasa, who was seated facing him, in a smiling way."

Summary of verse:

Purport
Närada was smiling because he well knew the great sage Vedavyäsa and the cause of his
disappointment. As he will explain gradually, Vyäsadeva's disappointment was due to
insufficiency in presenting the science of devotional service. Närada knew the defect,
and it was confirmed by the position of Vyäsa.

Sarartha Darsini tika

Canto 1 Page 558
Sarartha Darsini tika
In the Fifth chap ter, showing the uselessness of jïäna and karma, Närada teaches Vyäsa
about bhakti with its chief component kértana.
Welcoming his guest, Vyäsa was worshipping (upäsénam) him by offering äsana, arghya,
pädya and other items. A slight smile appeared on Närada’s lips, which shows that he,
knowing everything, was internally pleased with Vyäsa. It was not possible for him to hide
his smile by pretending something else, because of the interesting questions he would
pose.

Bhavartha Dipika
païcame sarva-dharmebhyo/ hari-kértana-gauravam
vyäsa-citta-prasädäya/ näradenopadiçyate

upa samépe äsénaà viprarñi vyäsam. båhac-chravä mahä-yaçäù. smayann

éñad dhasann ivety anena mukha-prasattir dyotyate. yadvä ivety anadhikärärtham. aho
mahän api muhyatéti smayamänaù.

Çré Subodhiné:
"ln the 4th chapter, all doubts regarding the "results’ of the various duties (Dharma)
have been explained. In this chapter, the path of “Bhakthi" to our Lord is being
described. In other words, in this chapter, it will be explained, that a sincere devotee of
our Lord, will certainly attain the results of our Lord's devotion (i.e. Bhakthi to Him).

As Sage Naarada was of the “deserving" nature of ‘middle order" only, he cites his own
example, with a view to determine and give his reply to Sage Veda Vyaasa. In other
words, Sage Naarada's reply is based on his own “experience" also.

Towards the end of the earlier chapter, it has been said, that Sage Veda Vyaasa had
worshiped Sage Naarada. Sage Naarada did not return the “worship" of Sage Veda
Vyaasa, and asked Sri Veda Vyaasa, in a different way — as said by Sri Soota, in the
following verse.

Sage Naarada had the knowledge, about the reply to be given, to the "anxious" sage Veda
Vyaasa. Due to this, sage Naarada was relaxed and without any “fear”. He was also seated
very comfortably. He now asked sage Veda Vyaasa, who was seated near to him and
awaiting to hear from him (i.e. sage Naarada). As sage Naarada was not an “ordinary”
person, he was not expected to ask another great sage like sage Veda Vyaasa about
“subjects” of an inferior nature. Sage Naarada had great and enduring "fame"
(Brihachchavaha). This “word" also would mean that 'a person will get faith in the words
about to be spoken by sage Narada”.

The word "celestial sage” (Devarshi) has been used to indicate, that he was a great sage
among the celestial deities, and also the "seer" of the “sacred chanting” invoking the
presence of the celestial deities (Manthradrashta). As such, sage Naarada was a
"supernatural" sage. The word "Brahmin-sage" (Viprarshi) indicates to sage Veda Vyaasa,
who is hailed as a sage, who will fulfill all the desires of those Brahmins, who are also by
themselves capable of achieving this!

Sage Naarada had kept his “Veena" in his hand - to indicate, that the “Bhagavata
Dharma” is the “highest and best" among all paths towards our Lord and “I am singing
about this Bhagavata Dharma, keeping the Veena in my hand”. Having got, now the
opportunity to speak, sage Naarada looked cheerful in his face, and everyone present saw

Canto 1 Page 559

opportunity to speak, sage Naarada looked cheerful in his face, and everyone present saw
him, as smiling.

Great Mahatmaas like sage Veda Vyaasa also can get “deluded’ — this aspect came into
the thought of Sri Naarada, and he thought, that sage Vyaasa may loose "everything" in
his quest for “progress" (because of this "delusion" arising out of anxiety)! Hence, sage
Naarada asks, in the traditional normal way, about the welfare of the sage — as per the
following verse.

Other thoughts

1-7 Narada inquires about Vyasa’s despondency and Vyasa

replies
1.5.2

närada uväca
päräçarya mahä-bhäga
bhavataù kaccid ätmanä
parituñyati çäréra
ätmä mänasa eva vä

Word-For-Word Meanings
näradaù—Närada; uväca—said; päräçarya—O son of Paräçara; mahä-bhäga—the greatly
fortunate; bhavataù—your; kaccit—if it is; ätmanä—by the self-realization of; parituñyati—
does it satisfy; çäréraù—identifying the body; ätmä—self; mänasaù—identifying the mind;
eva—certainly; vä—and.

SP Translation
Addressing Vyäsadeva, the son of Paräçara, Närada inquired: Are you satisfied by
identifying with the body or the mind as objects of self-realization?

VCT translation
Närada said:
Great soul, son of Paräçara! If you think you are your body, is your body pleased with
your body or not? Or if you think you are your mind, is your mind pleased with your
mind or not?

VA translation
“Sage Naarada said, “Oh, the most fortunate Vyaasji! Is your “Aatma", which is proud of
its body and mind, folly satisfied and happy?"

Summary of verse:

Purport
This was a hint by Närada to Vyäsadeva regarding the cause of his despondency.
Vyäsadeva, as the descendant of Paräçara, a greatly powerful sage, had the privilege of
having a great parentage which should not have given Vyäsadeva cause for
despondency. Being a great son of a great father, he should not have identified the self

Canto 1 Page 560

despondency. Being a great son of a great father, he should not have identified the self
with the body or the mind. Ordinary men with a poor fund of knowledge can identify
the body as self or the mind as self, but Vyäsadeva should not have done so. One cannot
be cheerful by nature unless one is factually seated in self-realization, which is
transcendental to the material body and mind.

Sarartha Darsini tika

Çäréraù ätmä here means “identifying oneself with the body.” Is this self satisfied with the
body (ätmanä)? Is your self identifying with the mind (mänasa ätmä) satisfied with the
mind (ätmanä)? Kaccid means “or not.” Addressing Vyäsa as the most fortunate son of
Paräçara, Närada suggests that if Vyäsa possesses such powerful ancestry, how could he
lament? Thus he implies disappointment in Vyäsa.

Bhavartha Dipika
çäréraù çaréräbhimänyätmätmanä tena çaréreëa kaccit kià parituñyati. mänasa ätmä
manobhimäné tena manasä parituñyati kaccinno vä.

Çré Subodhiné:
The purport of sage Naarada calling sage Vyaasa as "Paarasarya" (son of Paraasara) is to
indicate that the father of sage Veda Vyaasa was sage Paraasara, who was a great
“Vaishnava", and also to enquire, as to how sage Veda Vyaasa has now got a doubt, and
has become anxious too? By giving the name of his father, this question has been asked.
Why did not Sri Veda Vyaasa get the realization of this “Bhagavad Dharma” despite
being a very “deserving" person? Sage Naarada told, ‘You are a very fortunate person,
and due to this, you have achieved all the goals of your life". The word "Kaschit" (is it)
used here is to indicate the “tenderness” in the feelings of sage Naarada towards sage
Veda Vyaasa. Is you ‘Aatma", which is proud of its body, happy and satisfied? Our Shri
Mahaprabhuji has written here, that Sri Veda Vyaasa's anxiety or worry is based on the
thought, that “I am embodied" i.e. “I have a body". Here the word "I" denotes the body
and the senses etc. With this same spirit, sage Naarada has spoken of Sri Veda Vyaasa.
The purport of this is "you are proud of your body and due to this only, you are
dissatisfied with yourself."

Usually, a person becomes dissatisfied on being not able to attain the objects and
material pleasures. "But, you are as good as the Lord Himself? (Bhagavan). Due to this,
you have the capacity to get everything (i.e. every object is already attained by you), why
then, is this dissatisfaction?

Thus, through the "worldly" and “supernatural" ways, sage Naarada asked for the reason
for this dissatisfaction. Sage Naarada told, that the "Aatma" of sage Veda Vyaasa which
was “proud" of it's “mind" is also dissatisfied. The word “Yeva" (only this) used in this
verse, indicates, that the question regarding the “Aatma" being attached to the “body", is
lower and the question regarding the "Aatma" being attached and proud of it's body is
the most important question.

With a view, that Sri Veda Vyaasa should reply - for this sake, sage Naarada
congratulates and admires the “task" completed by sage Veda Vyaasa so far (as part of
the "initial" argument) - as per the following verse.

Other thoughts

1-7 Narada inquires about Vyasa’s despondency and Vyasa

Canto 1 Page 561
1-7 Narada inquires about Vyasa’s despondency and Vyasa
replies
1.5.3

jijïäsitaà susampannam
api te mahad-adbhutam
kåtavän bhärataà yas tvaà
sarvärtha-paribåàhitam

Word-For-Word Meanings
jijïäsitam—fully inquired; susampannam—well versed; api—in spite of; te—your; mahat-
adbhutam—great and wonderful; kåtavän—prepared; bhäratam—the Mahäbhärata; yaù
tvam—what you have done; sarva-artha—including all sequences; paribåàhitam—
elaborately explained.

SP Translation
No doubt your inquiries were full and your studies also well fulfilled, since you have
prepared a great and wonderful work, the Mahäbhärata, which is full of all kinds of Vedic
sequences elaborately explained.

VCT translation
You wrote the most astonishing Mahäbhärata, complete with all instructions on artha,
dharma, käma and mokña. All that one desires to know is presented perfectly in this
work.

VA translation
“Whatever you have contemplated (and done) so far, has been proved to be very
beneficial to the entire Universe; you have created the most wonderful treatise
"Mahabharata", which has explained the "four-fold" goal and ideal of human life viz.
Dharma, Artha, Kaama and Moksha."

Summary of verse:

Purport
The despondency of Vyäsadeva was certainly not due to his lack of sufficient knowledge
because as a student he had fully inquired about the Vedic literatures, as a result of
which the Mahäbhärata is compiled with full explanation of the Vedas.

Sarartha Darsini tika

You cannot say that the source of your dissatisfaction is lack of scriptural knowledge,
because you wrote the Mahäbhärata.

Bhavartha Dipika
te jijïäsitaà jïätum iñöaà dharmädi yat tat sarvaà su-sampannaà samyak jïätam. api-
çabdäd anuñöhitaà cety arthäù. “ayi” iti päöhe sambodhanam. su-sampannatve hetuù,
mahad adbhutam ity-ädi. sarvair arthair dharmädibhiù paribåàhitaà paripürëam.

Çré Subodhiné:

Canto 1 Page 562

Çré Subodhiné:
“Whatever you have contemplated and “thought of “has fructified into beneficial results
to the entire Universe. With "One Task" only, you have fulfilled the need for this entire
“aeon” (Kalpa). The word “Apt" (and) indicates "surprise" that “it is surprising, that you
have done such a magnificent work or task. Even our Lord, for foe sake of creation of
this Universe, had to take the help of several “actions’’ (Pravruthi). But, you never
needed anyone. This is the most “surprising" aspect. Alternately, the words used hoe can
give another meaning also, it would mean “Your most wonderful task, which is intended
to confer welfare on this Universe, is now completed". What is the "task", which sage
Naarada is referring to hoe? It is the creation of the “Mahabharata" epic, which clearly
explains (be four main goals of a human life viz. Dharma, Art ha. Kaama and Moksha.
Usually a treatise, at best, explains only one of the 4 main “goals". But the
"Mahabharata" has clearly explained all foe 4 main goals. In other words, all the 4 goals
have been explained along with the ways and means to attain them.

Sage Naarada, through the next verse, explains the “special feature" of the "personal
natural" duty of sage Veda Vyaasa himself i.e. the excellent way, in which sage Veda
Vyaasa has discharged his own “duties" (Dharma).

Krama Sandarbha
kåtavän bhäratamityasya yadvirodhi mätsye çrüyate “añöädaçapuräëäni kåtvä
satyavatésutaù. bhäratäkhyä nakhilaà cakre tadupabåàhitam” iti “sa saàhitäà
bhägavatéà kåtvänukramya cätmajam. çukamadhyäpayämäsa nivåttinirataà munim” iti
saptamädhyäyavakyena samädhänaà dåçyate. prathamataù sämänyatayä kåtvä
näradopadeçänantaram anukramya tatsammatyänukrameëa viçeñataù kåtveti hyaträrthaù.

Matsya Puräëa says something contrary:

añöädaça-puräëäni kåtvä satyavaté-sutaù |

bhäratäkhyänam akhilaà cakre tad-upabåàhitam ||;

Having written the eighteen Puräëas, Vyäsa wrote Mahäbhärata, filled with the same
contents.

One sees a solution to the contradiction in the seventh chapter:

sa saàhitäà bhägavatéà kåtvänukramya cätma-jam

çukam adhyäpayäm äsa nivåtti-nirataà muniù

Having already made the Bhägavatam, the sage Vyäsa revised it and taught it to his son
Çukadeva who had realized brahman. (SB 1.7.8)

He first wrote the contents in general. After instructions from Närada, he organized it
according to his instructions (anukramya).

Other thoughts

1-7 Narada inquires about Vyasa’s despondency and Vyasa

replies
1.5.4
Canto 1 Page 563
1.5.4

jijïäsitam adhétaà ca
brahma yat tat sanätanam
tathäpi çocasy ätmänam
akåtärtha iva prabho

Word-For-Word Meanings
jijïäsitam—deliberated fully well; adhétam—the knowledge obtained; ca—and; brahma—
the Absolute; yat—what; tat—that; sanätanam—eternal; tathäpi—in spite of that; çocasi—
lamenting; ätmänam—unto the self; akåta-arthaù—undone; iva—like; prabho—my dear
sir.

SP Translation
You have fully delineated the subject of impersonal Brahman as well as the knowledge
derived therefrom. Why should you be despondent in spite of all this, thinking that you
are undone, my dear prabhu?

VCT translation
You have also investigated and realized the brahman which is eternal. Then why should
you lament that you have been unsuccessful?

VA translation
“Oh, most capable Vyaasji! You have contemplated on the eternal “Parabrahman”
principle and the Vedas. Why are you, equipped and established, as you are, in this
glorious state (of knowledge and wisdom), feeling anxious, as if, you are unfulfilled?"

Summary of verse:

Purport
The Vedänta-sütra, or Brahma-sütra, compiled by Çré Vyäsadeva is the full deliberation
of the impersonal absolute feature, and it is accepted as the most exalted philosophical
exposition in the world. It covers the subject of eternity, and the methods are scholarly.
So there cannot be any doubt about the transcendental scholarship of Vyäsadeva. So
why should he lament?

Sarartha Darsini tika

Nor can you say that the reason for lamentation is lack of realized knowledge, because
you have investigated and made conclusions in the Vedänta-sütras about the eternal
brahman that spreads everywhere in impersonal form. Not only did you inquire about
brahman (jijïäsitam), but you have understood and realized (adhétam) that brahman.
Çrédhara Svämé says adhétam means understood or attained.

Bhavartha Dipika
kià ca yat sanätanaà nityaà paraà braha tac ca tvayä jijïäsitaà vicäritam adhétam
adhigataà präptaà cety arthaù. athäpi çocasi tat kim artham iti çeñaù.

Çré Subodhiné:

Canto 1 Page 564

The word “Brahma” used in fills verse means both “Parabrahman” (die highest truth)
and (he 'Vedas". "You have conieraplaied on “Parabrahman". and have also studied the
Vedas. The syllable "Cha” (and) indicates the meaning, that “you have taught the Vedas
to many and also have contemplated on the “Dharma'' (the path of righteousness). A
doubt arises here, that, the aspect of “Dharma" has been fully dealt with, by sage Jaimini,
and how come, here. Sri Veda Vyaasa has been credited with this “task"? This is
answered by telling, that whatever sage Jaimini has said is only what sage Veda Vyaasa
had said already - as in many passages written by sage Jaimini (e.g. “Outhyothick
Sutram"), it has been seen, that only sage Veda Vyaasa‘s “meanings" have been followed
or translated. “Otherwise, is it that, in the first instance, you had the urge to attain the
knowledge of "Brahman", and later you got interested to study the Vedas?" From this
statement, it becomes, clear that sage Veda Vyaasa has completed the study of both the
“Vedas" and of “Brahman". In other words, the "Sutras" (Aphorisms) pertaining to
“Uttara Mimaamsa" (the Upanishads, dealing with spiritual knowledge) and “Poorva
Mimaamsa" (the ritualistic part of the Vedas) have been made by Sri Veda Vyaasa only.
The word “Brahma” used here denotes the highest truth, which is all-pervasive and
unchanging. Sage Naarada told, “You have contemplated and realized this highest truth.
Why is it, that you are still anxious, worried and without peace (Santhi) in spite of this
highest realization? I am unable to know the exact reason for your unhappiness."

Our Sri Mahaprabhuji refers here to two famous Vedic utterances viz. (1) “A knower of
“Aatma" does not have any sorrow (Tarati Sokam Aatmavit) and (2) “He gets freed from
sorrow and delusion" (Anohaya Sochati Muhyamaanaha). In other words, only that
person, who does not put efforts to lead a "Dharmik" life, meets with sorrow and
unhappiness. "Oh Sri Vyaasji! In you, both “Jnana’’ and “Dharma" (knowledge and
righteousness) are fully present, and why there is sorrow even with these? I am feeling,
that you are in deep sorrow. This "sorrow" of your's does not appear to be “worldly" in
nature. This "sorrow" resembles the utter disappointment of a devotee, who has not been
able to achieve his “goal”, due to the absence of contemplation on “Brahman” and
Dharma! In spite of your sincerely contemplating on Brahman and Dharma, you are
having this “sorrow", Hence I am eager to know, as to why this sorrw has come upon you?
You are capable of giving me the answer to my question". This is indicated by the word
“Prabho” (Oh Lord!) used in this verse.

Those, who contemplate always on the basis of the strength of “evidence and proof"
(Pramaana) cannot give a proper answer to this question. In fact, Sri Veda Vyaasa
himself says this point (his inability to get the right answer or reason for his “sorrow") —
as per the following

Other thoughts

1-7 Narada inquires about Vyasa’s despondency and Vyasa

replies
5-7 Vyasadeva admits his dissatisfaction
1.5.5

vyäsa uväca
asty eva me sarvam idaà tvayoktaà
tathäpi nätmä parituñyate me
tan-mülam avyaktam agädha-bodhaà
påcchämahe tvätma-bhavätma-bhütam
Canto 1 Page 565
påcchämahe tvätma-bhavätma-bhütam

Word-For-Word Meanings
vyäsaù—Vyäsa; uväca—said; asti—there is; eva—certainly; me—mine; sarvam—all;
idam—this; tvayä—by you; uktam—uttered; tathäpi—and yet; na—not; ätmä—self;
parituñyate—does pacify; me—unto me; tat—of which; mülam—root; avyaktam—
undetected; agädha-bodham—the man of unlimited knowledge; påcchämahe—do inquire;
tvä—unto you; ätma-bhava—self-born; ätma-bhütam—offspring.

SP Translation
Çré Vyäsadeva said: All you have said about me is perfectly correct. Despite all this, I am
not pacified. I therefore question you about the root cause of my dissatisfaction, for you
are a man of unlimited knowledge due to your being the offspring of one [Brahmä] who is
self-born [without mundane father and mother].

VCT translation
Vyäsa said: What you said about me is true. Yet my mind and body are not satisfied. I
am asking the imperceptible reason for this from you because you were born from the
body of self-born Brahmä and hence you possess great knowledge.

VA translation
“Sage Veda said, “Whatever you have been saying about me is entirety correct. Even
then, my mind is not satisfied. The reason for my sorrow is not known to me (as it is
hidden in myself). You are the son of the glorious creator Lord Brahma, with a brilliant
intellect. Hence, I am requesting you to let me know the cause and reason for my
"sorrow”!"

Summary of verse:

Purport
In the material world everyone is engrossed with the idea of identifying the body or the
mind with the self. As such, all knowledge disseminated in the material world is related
either with the body or with the mind, and that is the root cause of all despondencies.
This is not always detected, even though one may be the greatest erudite scholar in
materialistic knowledge. It is good, therefore, to approach a personality like Närada to
solve the root cause of all despondencies. Why Närada should be approached is
explained below.

Sarartha Darsini tika

I ask you the cause (tan-mülam) which is hard to understand (me avyaktam). The particle
he indicates that he does not know. I ask you because you were born (bhütam) from the
body (ätma) of Brahmä (ätma-bhava). The power derived from the lineage of your father is
the cause of your having great unfathomable knowledge (agädha-bodham).

Bhavartha Dipika
ätmä çäréro mänasaç ca. tan mülaà tasyäparitoñasya käraëam. avyaktam asphuöam. he
närada, tvä tväà påcchäma. ätma-bhavo brahmä tasyätmano dehäd udbhütas tam. ata
evägädho ’ti-gambhéro bodho yasya taà tväm.

Canto 1 Page 566

Çré Subodhiné:
In spite of sage Veda Vyaasa's spiritual efforts of both contemplation on Brahman and
Dharma, he was deprived of the “result” of such disciplines. The reason for this “failure”
is not known or manifested. In other words, "I do not understand the reason for my
sorrow. Moreover, I cannot understand this reason from both, from this “world" and
from the “Vedas", as the reason is not explained by both of them." Hence, the word used
here “Agadha" (unfathomable) means that "you are aware of this reason, which I am
unable to realize, through the evidence of the Vedas as you are very near to our Lord Sri
Krishna. Due to the strength of our Lord's divine form and its nearness, you are indeed
aware of the reason for my sorrow. Moreover, you have been originated from Lord
Brahma, who in turn, was created by Lord Narayana, who is the “Aatma" of everyone!
(Aatma Bhavaatma Bhootam).

Alternately, the meaning is given for the word “Aatmabhava" - as an addressal". Oh sage
Naarada! You are an incarnation of our Lord! You are the knower of “Aatma" also!" Our
Sri Mahaprabhuji has quoted here the Vedic dictum, "The knower of Brahman becomes
Brahman itself" (Brahmavid Brahmaiva Bhavati). Here, this word “Aatmabhootam”
indicates, that Sri Veda Vyaasa has hailed sage Naarada as an “Aatmajnani", (knower of
“Aatma") and due to this, “You have become the “Aatman" itself! As you have attained
the divine stature of “Brahman', you have attained, without any further effort, the result
of union with our Lord Sri Krishna!

The word “Aatmabhootam" denotes a plethora of several meanings viz. “Oh Sri
Naaradji! You are the "servant” (Bhoota) of Sri Narayana (who is the “Aatma”). The
word “Bhoota" denotes “servant”, as we can see from the Vedic reference. “All beings,
who are the servants of Lord Vishnu, are worshipped by the celestial deities" (Bhootani
Vishnoh Surapoojitaani). “You are like this, and hence, I am asking you the reason for
my non-fulfillment”.

Sri Veda Vyaasa now, through the next verse, speaks of sage Naarada being endowed
with the power and strength of “Prameyabala" (the power of our loving Lord Sri
Krishna).

Other thoughts

1-7 Narada inquires about Vyasa’s despondency and Vyasa

replies
5-7 Vyasadeva admits his dissatisfaction
1.5.6

sa vai bhavän veda samasta-guhyam

upäsito yat puruñaù puräëaù
parävareço manasaiva viçvaà
såjaty avaty atti guëair asaìgaù

Word-For-Word Meanings
saù—thus; vai—certainly; bhavän—yourself; veda—know; samasta—all-inclusive;
guhyam—confidential; upäsitaù—devotee of; yat—because; puruñaù—the Personality of
Godhead; puräëaù—the oldest; para-avara-éçaù—the controller of the material and
spiritual worlds; manasä—mind; eva—only; viçvam—the universe; såjati—creates; avati

Canto 1 Page 567

spiritual worlds; manasä—mind; eva—only; viçvam—the universe; såjati—creates; avati
atti—annihilates; guëaiù—by the qualitative matter; asaìgaù—unattached.

SP Translation
My lord! Everything that is mysterious is known to you because you worship the creator
and destroyer of the material world and the maintainer of the spiritual world, the original
Personality of Godhead, who is transcendental to the three modes of material nature.

VCT translation
The Lord is also you since you are an avatära of the Lord. Certainly you know all
secrets, because you worship the original person, the lord of cause and effect, who,
remaining unaffected, creates, maintains and destroys the universe along with the
guëas by his will alone.

VA translation
“Oh Sri Naaradji! You are aware of all “secret" things. You are, by yourself, a symbol of
the sacred meanings of all the Vedas - as you have worshipped and rendered service to our
Lord Sri Purushothama! Sri Purushothama is the Lord of both the “beyond", (Para) and
whatever is existing! It is He, who does, through His mere thinking, the creation
preservation and the destruction of this Universe. He is blemish free, as He is not
attached or associated with the three qualities! (He is Nirguna - beyond the three
qualities)."

Summary of verse:

Purport
A person who is cent-percent engaged in the service of the Lord is the emblem of all
knowledge. Such a devotee of the Lord in full perfection of devotional service is also
perfect by the qualification of the Personality of Godhead. As such, the eightfold
perfections of mystic power (añöa-siddhi) constitute very little of his godly opulence. A
devotee like Närada can act wonderfully by his spiritual perfection, which every
individual is trying to attain. Çréla Närada is a cent-percent perfect living being,
although not equal to the Personality of Godhead.

Sarartha Darsini tika

You have described me as the son of Paräçara, with a great lineage, with knowledge of the
four Vedas and realization of brahman. But you are the son of Brahmä, omniscient
(agädha-bodham), and worshipper of the Supreme Lord. In all ways you thus surpass me!
That is understood when Vyäsa says “You worship the Supreme Lord (puräëaù puruñaù
upäsitaù).” The words starting with parävareçaù (lord of cause and effect) further describe
that Supreme Lord. That Lord (saù) is certainly (vai) you (bhavän), since you, Närada, are
an avatära of the Lord. Therefore you know the whole secret and the secret behind all
things (samasta-guhyam).

Bhavartha Dipika
agädha-bodhatäà prapaïcayann äha, sa vä iti dväbhyäm. sarva-guhya-jïäne hetuù, yad
yasmät puräëaù puruña upäsitas tvayä. katham bhütaù. parävareçaù kärya-käraëa-niyantä.
manasaiva saìkalpa-mätreëa guëaiù kåtvä viçvaà såjatéty-ädi.

Çré Subodhiné:

Canto 1 Page 568

Çré Subodhiné:
Sage Veda Vyaasa said to sage Naarada, “You are fully aware of the entire “secret
meanings and subjects" dealt by the Vedas; nay, you are the symbol of these “secret
sacred meanings" of the Vedas themselves! This is made possible, due to your rendering
service and worship of our Lord Sri Purushothama."

The word used here to denote our Lord Sri Purushothama is “Purana Purusha". The
word “Purana" means “the best" (Utthama). Hence, the full word of "Purana Purusha
would mean our Lord Sri Purushothama ie Lord Krishna!

All “incarnations", taken on the basis of “Maryaada" (orderly - following of rules) are all
within the control of the factor of “time’ (Kaala), “actions" (Karma), “Swabhava" (one’s
own nature) etc. But our Lord Sri Purushothama does not depend upon these factors of
"time" and others. “Shri Naaradji! You have served and worshipped our Lord Sri
Purushothama, who is beyond the control of “Kaala" (time) etc. Usually the power and
capacity (qualities) of the "served Lord" comes into the devotee or servant also. Due to
this, all the qualities of Sri Purushothama have come to be manifested in you also!"

What are all the qualities in Sri Purushothama? These "qualities' have been described
through the words of "Paravareso" and others. This word means, that our Lord Sri
Purushothama is the "Ishwara of the Universe and of everyone" (Sarveshwara). He is the
“doer" of everything, through a mere “thought" only (Manasaiva Viswam Srijati). In
other words, our Lord Sri Purushothama, through a mere thought in his mind, creates,
protects and destroys this Universe i.e. without any effort!

The word “not associated with Gunas” (qualities) or its "blemish" is used to denote our
Lord Sri Purushothama i.e. He is beyond the three “Gunas" (Nirguna) and due to this,
the “Sevak" - the servant devotee of our Lord - also gets to imbibe these qualities,
through this service and worship. In fact, the "Sevak" becomes like the “Sevya" (servant
becomes like the master). "Oh Sri Naaradha! You have become like our Lord Himself!
Due to this, you are aware of the “secret meaning" of the entire Vedas, nay. You have
become the “secret" meaning itself, as you have become the divine form of Sri
Purushothama". It has been said, in the Gita, that "He, whose devotion or Sraddha
(sincere interest) is in that subject or object, he becomes verily that subject or object
only" (Yo Yat Sraddhaha Sa Yeva Saha). “In this way, you have the power and strength
of our Lord (Prameya) and due to this, you are aware of everything!"

Sage Naarada has not only the power and capacity, got from the service and worship of
our Lord, but he, being an “incarnation' of our Lord, had his own “capacity and
strength" - the reason for this is being told, through the next verse.

Other thoughts

1-7 Narada inquires about Vyasa’s despondency and Vyasa

replies
5-7 Vyasadeva admits his dissatisfaction
1.5.7

tvaà paryaöann arka iva tri-lokém

antaç-caro väyur ivätma-säkñé

Canto 1 Page 569

antaç-caro väyur ivätma-säkñé
parävare brahmaëi dharmato vrataiù
snätasya me nyünam alaà vicakñva

Word-For-Word Meanings
tvam—Your Goodness; paryaöan—traveling; arkaù—the sun; iva—like; tri-lokém—the
three worlds; antaù-caraù—can penetrate into everyone's heart; väyuù iva—as good as the
all-pervading air; ätma—self-realized; säkñé—witness; para-avare—in the matter of cause
and effect; brahmaëi—in the Absolute; dharmataù—under disciplinary regulations;
vrataiù—in vow; snätasya—having been absorbed in; me—mine; nyünam—deficiency;
alam—clearly; vicakñva—search out.

SP Translation
Like the sun, Your Goodness can travel everywhere in the three worlds, and like the air
you can penetrate the internal region of everyone. As such, you are as good as the all-
pervasive Supersoul. Please, therefore, find out the deficiency in me, despite my being
absorbed in transcendence under disciplinary regulations and vows.

VCT translation
You wander like the sun throughout the three worlds seeing everything and wander
like the life air throughout the body as the witness of everyone’s intelligence. Though I
have become very proficient in the Vedas and have realized the brahman by proper
methods, it is not enough. Please consider this.

VA translation
“Oh celestial sage! You, like the sun, travel through all the three worlds! Due to this, you
have the knowledge of everything situated “outside". Through your power of Yoga, you
have the knowledge of everything “inside" of everyone! Thus, being a “Jnani" you have
become a “witness” of everyone! Hence, though 1 have the realization of “Parabrahman",
through my "Dharma”, and also am aware of the secrets of the Vedas, through my strict
and rigorous discipline, please be kind to tell me, as to what else am I lacking? (i.e. need
to know or understand!)"

Summary of verse:

Purport
Transcendental realization, pious activities, worshiping the Deities, charity,
mercifulness, nonviolence and studying the scriptures under strict disciplinary
regulations are always helpful.

Sarartha Darsini tika

The original person, the supreme lord, has descended as you to give benefit to the world.
Today, please help me. You wander throughout the three worlds like the sun, which sees
everything and like the life air which moves within, knowing the actions of the intellect
(ätma-säkñé). I am well versed by proper method (dharmataù) in the supreme brahman
(para brahmaëi), and in the statements of the Veda (avare brahmaëi) by rules of study
(vrataiù). Dharma refers to “method” in this verse because Yäjïavalkya says:

ijyäcära-damähiàsä-däna-svädhyäya-karmaëäm |

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ijyäcära-damähiàsä-däna-svädhyäya-karmaëäm |
ayaà tu paramo dharmo yad-yogenätma-darçanam ||

The supreme dharma by which method one can realize ätma consists of worship, proper
conduct, control of the senses, non-violence, charity, and study. Yäjïavalkya-småti 1.8

This is sufficient (alam), but it is still insufficient (nyünam)! Please consider all this.

Bhavartha Dipika
kià ca tvaà tri-lokéà paryaöann arka iva sarva-darçé. yoga-balena präëa-väyur iva sarva-
präëinäm antaç caraù sann ätma-säkñé buddhi-våtti-jïaù. ataù pare brahmaëi dharmato
yogena niñëätasya. tad uktaà yäjïavalkyena “ijyäcäradamähiàsädäna-svädhyäya-
karmaëäm. ayaà tu paramo dharmo yad yogenätma-darçanam.” iti. avare ca brahmaëi
vedäkhye vrataiù svädhyäya-niyamair niñëätasya me ’lam aty-arthaà yan nyünaà tad
vicakñva vitarkaya.

Çré Subodhiné:
Sage Naarada is aware of everything “inside" and “outside". Hence, sage Naarada is
compared by Sri Veda Vyaasa to the “sun" outside, and to the “vital air" (Praana) "inside"
everyone.

Sage Narada is equipped with the total knowledge of the Vedas - so that, sage Veda
Vyaasa can be ‘helped", if the sorrow is due to the lack of “Vedic" knowledge! like the
“sun" moves about everywhere (is seen as), sage Narada also carries out his actions, in
such a way, that he can go anywhere (i.e. none can prevent his entry). Like the "vital
air”, sage Naarada gains entry into the "inside" of everyone. You have total “Jnana"
(spiritual knowledge), due to which, you are also the “witness" (Sakshi) of everyone!

In this way, after describing the knowledge about “Bhakthi", and his omnipotence
through the power of "Yoga”, sage Veda Vyaasa is now asking regarding his “doubt".

“Paraavare Brahmani" (in the highest truth of Brahman) - Sage Veda Vyaasa is now
described here as being fully established in "Brahman", through his devotion to
"Vedanta", and also fully aware of the “Brahman", in the form of the Vedas and the
sacrifices specified therein (through a formal and regular disciplined study). “Though, I
have attained the acme of both of these. I seem to lack many things, which I am not
aware of! Kindly think about my deficiencies in a full and steady way, so that I am made
aware of my defects (or the cause for this “sorrow")."

Sage Naarada had already thought deeply about the “problem" of Sri Veda Vyaasa.
Hence, sage Naarada tells the reason for the "deficiency" (which causes the sorrow) In
sage Veda Vyaasa - as per the following verse.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
8-9 Narada’s diagnosis – 2 defects
1.5.8

çré-närada uväca

Canto 1 Page 571

çré-närada uväca
bhavatänudita-präyaà
yaço bhagavato 'malam
yenaiväsau na tuñyeta
manye tad darçanaà khilam

Word-For-Word Meanings
çré-näradaù—Çré Närada; uväca—said; bhavatä—by you; anudita-präyam—almost not
praised; yaçaù—glories; bhagavataù—of the Personality of Godhead; amalam—spotless;
yena—by which; eva—certainly; asau—He (the Personality of Godhead); na—does not;
tuñyeta—be pleased; manye—I think; tat—that; darçanam—philosophy; khilam—inferior.

SP Translation
Çré Närada said: You have not actually broadcast the sublime and spotless glories of the
Personality of Godhead. That philosophy which does not satisfy the transcendental senses
of the Lord is considered worthless.

VCT translation
Närada said: You have not sufficiently described the glories of the spotless Lord Kåñëa.
Because your mind could never be satisfied with Vedänta, I think that writing the
Vedänta-sütras is insufficient.

VA translation
“Sage Naarada, said, "You have fully described the spotless "fame” (Yash) of our Lord Sri
Krishna through the Bhagavad Gita and other treatises. But you have not described our
Lord's “fame" in such a way that this “fame" is totally and fully described “as it is"! I
consider that ‘Jnana' as deficient and defective, which does not please or satisfy our
Lord!"

Summary of verse:

Purport
The eternal relation of an individual soul with the Supreme Soul Personality of
Godhead is constitutionally one of being the eternal servitor of the eternal master. The
Lord has expanded Himself as living beings in order to accept loving service from them,
and this alone can satisfy both the Lord and the living beings. Such a scholar as
Vyäsadeva has completed many expansions of the Vedic literatures, ending with the
Vedänta philosophy, but none of them have been written directly glorifying the
Personality of Godhead. Dry philosophical speculations even on the transcendental
subject of the Absolute have very little attraction without directly dealing with the
glorification of the Lord. The Personality of Godhead is the last word in transcendental
realization. The Absolute realized as impersonal Brahman or localized Supersoul,
Paramätmä, is less productive of transcendental bliss than the supreme personal
realization of His glories.
The compiler of the Vedänta-darçana is Vyäsadeva himself. Yet he is troubled, although
he is the author. So what sort of transcendental bliss can be derived by the readers and
listeners of Vedänta which is not explained directly by Vyäsadeva, the author? Herein
arises the necessity of explaining Vedänta-sütra in the form of Çrémad-Bhägavatam by
the self-same author.

Canto 1 Page 572

the self-same author.

Sarartha Darsini tika

You have not described much at all (anudita-präyam) about the spotless glories of the
Lord—the superior position of bhagavän’s forms above all other forms, and the supreme
attractiveness of his pastimes and bhakti.

“But I have produced the brahma-mémäàsa scripture, the vedänta-darñana.”

“I consider that darçana scripture to be deficient (khilam). You are the writer of Vedänta
and if your mind is dissatisfied with this, then how will those who continually study this
darçana be satisfied? You are the proof that this darçana is insufficient.”

Bhavartha Dipika
anudita-präyam anukta-präyam. amalaà bhagavad-yaço vinä yenaiva dharmädi-
jïänenäsau bhagavän na tuñyeta tad eva darçanaà jïänaà khilaà nyünaà manye ’ham.

Çré Subodhiné:
Like without the aid of a lamp or the sun, a person is unable to see objects such as gold,
one’s wife, or perform the “Agnihotra" fire sacrifice (in his "outside"), despite having
“knowledge" about them, being present, In oneself! Thus, without the light of the lamp
or the sun, this “knowledge" is not useful. In the same way, without the description of
the “fame” of our Lord, who is the brilliant light of our “inside" (i.e. who lights the
brilliance of our life), a devotee is deprived of attaining our Lord, who is situated in the
"inside" of everyone! Whatever "other" knowledge, a person may have, is considered as
"defective". If he has no knowledge about our Lord! In other words, "Oh! Sri Veda
Vyaas!", your “defect" is, that you have not fully described the glory and greatness (Yash)
of our Lord!"

A doubt arises here. How can we consider this “Jnana" as defective, especially when, Sri
Veda Vyaasa had the knowledge of the brilliance of his own "Aham” (divine self),
though he has not yet totally explained the glory and greatness of our Lord? Answering
this, it is said, that the glory and greatness of our Lord do not get manifested or realized
through “Jnana" as our Lord’s glory is limitless and all-pervasive!

A small "lamp" cannot light-up a huge mansion. In the same way, a little "knowledge”
will not be able to realize the true glory and "quality" (Dharma) of our Lord!" “But as I
considered It necessary to describe the "fame” of our Lord, I have attempted to do the
same in the Gita and the Mahabharata". (As per sage Veda Vyaasa).

He now doubts, as to how come, his “knowledge” has been found to be deficient?
Answering this doubt, it is said, that though "you have described, both in the
Mahabharata and the Gita, about our Lord Sri Krishna (nay in the Gita, the same
description about our Lord has been made in a more "special" way), even then, you have
described about our Lord, as part of all others (i.e. among may persons/subjects) and not
as the most important subject. The example of our Lord acting as the “charioteer” of
Arjuna is cited here by our Sri Mahaprabhuji, as described in the Mahabharata and the
Gita. He says, that although all these ''Leelas" are indeed "infatuating” in nature, these
Leelas can also create “doubts" about our Lord, in the hearts of the devotees. Like in the
system of “Vedanta”, the "latter portion’ of the Vidas viz. the Uttarkhanda has used the
“former portion” (Poorvakhanda) to explain, in an independent way, the concept and
nature of the highest truth viz. ’Brahman", in the same way, the divine nature and glory

Canto 1 Page 573

nature of the highest truth viz. ’Brahman", in the same way, the divine nature and glory
of our Lord have not been explained fully in the Gita and Mahabharata. The words
“Anudita Praayam" has given this meaning viz. that in these treatises, It is, as good that
the fall glory of our Lord has not been described.

A doubt arises here. It has been said in Mahabharata and other treatises, that our Lord is
the father and mother of every “Being", and the Kaurava brothers, who were wicked and
bad were told to surrender to our Lord, as they deserved also to surrender! There are
many other references in the Gita and Mahabharata, which describe the glory of our
Lord, in an independent way e.g. "Oh Lord! who destroys the enemies! Oh Lord Sri
Achyuta! Achyuta! Do not tell like this at all. We, the Pandavas have You only as our
Swami and master, and we are fully surrendered to You and completely dependent on
You”. In the Gita, Arjuna says to our Lord, “Oh Lord! I will now carry out your orders" -
In this way, in an independent way, there are “thousands" of references in the Gita and
Mahabharata. Due to this, “how can you say that these references are not enough to
describe the glory and greatness of our Lord". On this, it is said that...

Krama Sandarbha
yaçovarëanäbhavamayena brahmajïänenäpi khilamiti
bhagavadäkhyapürëatattvävirbhäväbhävät. bhavata iti.

I think writing Brahma-sütras is insufficient since it lacks descriptions of Kåñëa’s glories

and instead presents brahma-jïäna. It lacks a presentation of the full entity called
Bhagavän.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
8-9 Narada’s diagnosis – 2 defects
1.5.9

yathä dharmädayaç cärthä

muni-varyänukértitäù
na tathä väsudevasya
mahimä hy anuvarëitaù

Word-For-Word Meanings
yathä—as much as; dharma-ädayaù—all four principles of religious behavior; ca—and;
arthäù—purposes; muni-varya—by yourself, the great sage; anukértitäù—repeatedly
described; na—not; tathä—in that way; väsudevasya—of the Personality of Godhead Çré
Kåñëa; mahimä—glories; hi—certainly; anuvarëitaù—so constantly described.

SP Translation
Although, great sage, you have very broadly described the four principles beginning with
religious performances, you have not described to such an extent the glories of the
Supreme Personality, Väsudeva.

VCT translation
O venerable sage! You have not repeatedly described the glories of Väsudeva Kåñëa to
Canto 1 Page 574
O venerable sage! You have not repeatedly described the glories of Väsudeva Kåñëa to
the extent that you have glorified dharma, artha, käma and mokña.

VA translation
“Oh best among the sages! You have indeed described, in proper manner and divisions,
the concept of Dharma, Artha, Kaama and Moksha. But, you have not described the glory
and greatness (Mahima) of our Lord Sri Vasudeva in the same special way!"

Summary of verse:

Purport
The prompt diagnosis of Çré Närada is at once declared. The root cause of the
despondency of Vyäsadeva was his deliberate avoidance of glorifying the Lord in his
various editions of the Puräëas. He has certainly, as a matter of course, given
descriptions of the glories of the Lord (Çré Kåñëa) but not as many as given to religiosity,
economic development, sense gratification and salvation. These four items are by far
inferior to engagement in the devotional service of the Lord. Çré Vyäsadeva, as the
authorized scholar, knew very well this difference. And still instead of giving more
importance to the better type of engagement, namely, devotional service to the Lord, he
had more or less improperly used his valuable time, and thus he was despondent. From
this it is clearly indicated that no one can be pleased substantially without being
engaged in the devotional service of the Lord. In the Bhagavad-gétä this fact is clearly
mentioned.
After liberation, which is the last item in the line of performing religiosity, etc., one is
engaged in pure devotional service. This is called the stage of self-realization, or the
brahma-bhüta stage [SB 4.30.20]. After attainment of this brahma-bhüta stage, one is
satisfied. But satisfaction is the beginning of transcendental bliss. One should progress
by attaining neutrality and equality in the relative world. And passing this stage of
equanimity, one is fixed in the transcendental loving service of the Lord. This is the
instruction of the Personality of Godhead in the Bhagavad-gétä. The conclusion is that
in order to maintain the status quo of the brahma-bhüta stage, as also to increase the
degree of transcendental realization, Närada recommended to Vyäsadeva that he
(Vyäsadeva) should now eagerly and repeatedly describe the path of devotional service.
This would cure him from gross despondency.

Sarartha Darsini tika

“But I have described the wonderful qualities and pastimes of Kåñëa in the Padma Puräëa
and others as well.”

The word ca here means “though.” You have not described the glories of Väsudeva as
much as you have described artha, dharma, käma and mokña as the goals of human life
(arthä) even though they are much inferior to the glories of Väsudeva. Though Väsudeva
is the crest jewel of human goals, you have not described him as the goal of human
endeavor. Though you have described the glories of Kåñëa abundantly in many places,
they have been described only as a means of getting mokña. How can you mind be satisfied
when there is a lack of regard for that which should have been given the most regard?

“But I have described bhakti to be higher than liberation in many places in other
scriptures.

anyatra puëya-tértheñu muktir eva mahä-phalam |

Canto 1 Page 575

anyatra puëya-tértheñu muktir eva mahä-phalam |
muktaiù prärthyä harer bhaktir mathuräyäà ca labhyata

Liberation is the highest goal in visiting other holy places, but devotion to the Lord,
prayed for by the liberated souls, can be obtained at Mathurä. Padma Puräëa

brahma-bhütaù prasannätmä na çocati na käìkñati |

samaù sarveñu bhüteñu mad-bhaktià labhate paräm ||

One who attains brahman, equal to all living entities, does not lament or desire. He then
attains pure devotion to me. BG 18.54”

“But you have not done so repeatedly (na anuvarëitaù). You must do so, because it is said
that the meaning of scriptures is revealed by repetition as in änandamayo ’bhyäsät: the
änandamaya-puruña is the supreme lord because of repetition of words to indicate this
(Vedänta-sütra 1.1.13). Your mind will be satisfied only when you describe very clearly
with repetition the glories of the Lord, since those glories alone are finally the most
excellent.”
Bhavartha Dipika
nanu bhagavad-yaça eva tatra tatränuvarëitaà taträha, yatheti. ca-çabdäd dharmädi-
sädhanäni ca. tathä dharmädi-vat prädhänyena väsudevasya mahimä na hy ukta ity arthaù.

Çré Subodhiné:
It is indeed right, that “you have described parts of our Lord’s glory and greatness in the
Mahabharata and other treatises. But our Lord's glory has not been described in an
independent and “whole" way! Moreover, this glory of our Lord has been described, as
part of several other topics of Dharma, Artha, Kaama and Moksha, in a complementary
and supplementary manner i.e. as a “part" of another “main" topic. The importance of
each of these topics continues to remain (i.e, You have not treated our Lord's glory as
the most important point or topic). Even in the “Anusasan Parva” of Mahabharata, the
nature of our Lord's qualities has been described — but not its glory and greatness
(Yash). In this way, our Lord’s glory has been mentioned, inter alia, whenever, in an
important way, the four main topics of Dharma, Artha, Kaama and Moksha have been
dealt with, in separate “divisions”. Our Lord's glory, therefore has not been described in
an important and independent way in these treatises.

Another doubt arises. How come, even these references of our Lord's glory, although
done as “parts" only, could not confer the blessing of a cheerful and peaceful mind to Sri
Vyaasji as a result? This question is answered by sage Naarada as follows.

Krama Sandarbha
tathä tadvadapi.

You have not glorified Kåñëa as much as (tathä) you glorified dharma etc.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
10-11 Two categories of literature
1.5.10

Canto 1 Page 576

1.5.10

na yad vacaç citra-padaà harer yaço

jagat-pavitraà pragåëéta karhicit
tad väyasaà tértham uçanti mänasä
na yatra haàsä niramanty uçik-kñayäù

Word-For-Word Meanings
na—not; yat—that; vacaù—vocabulary; citra-padam—decorative; hareù—of the Lord;
yaçaù—glories; jagat—universe; pavitram—sanctified; pragåëéta—described; karhicit—
hardly; tat—that; väyasam—crows; tértham—place of pilgrimage; uçanti—think;
mänasäù—saintly persons; na—not; yatra—where; haàsäù—all-perfect beings;
niramanti—take pleasure; uçik-kñayäù—those who reside in the transcendental abode.

SP Translation
Those words which do not describe the glories of the Lord, who alone can sanctify the
atmosphere of the whole universe, are considered by saintly persons to be like unto a
place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the
transcendental abode, they do not derive any pleasure there.

VCT translation
Works whose attractive verses do not sing at all the glories of the Lord, which purify
not only the author but the whole world, are considered by the devotees who have
captured the mind of the Lord to be the place for crows, in whiche swans, living in
pleasant lakes, take no enjoyment at all.

VA translation
"Even if the "words" arc spoken and used in a wonderful and alluring way, but if these
"words" do not in any way convey, sine or describe the finite of the glory and greatness of
out Lord Sri Hari, then these "words", however beautiful are regarded only, as equal to a
pitcher of water polluted by a crow! At this dirty place, the swan, which lives only on the
most beautiful Place of Manasarovar, does not find joy in living and playing."

Summary of verse:

Purport
Crows and swans are not birds of the same feather, because of their different mental
attitudes. The fruitive workers or passionate men are compared to the crows, whereas
the all-perfect saintly persons are compared to the swans. The crows take pleasure in a
place where garbage is thrown out, just as the passionate fruitive workers take pleasure
in wine and woman and places for gross sense pleasure. The swans do not take pleasure
in the places where crows are assembled for conferences and meetings. They are instead
seen in the atmosphere of natural scenic beauty where there are transparent reservoirs
of water nicely decorated with stems of lotus flowers in variegated colors of natural
beauty. That is the difference between the two classes of birds.
Nature has influenced different species of life with different mentalities, and it is not
possible to bring them up into the same rank and file.
Similarly, there are different kinds of literature for different types of men of different
mentality. Mostly the market literatures which attract men of the crow's categories are

Canto 1 Page 577

mentality. Mostly the market literatures which attract men of the crow's categories are
literatures containing refused remnants of sensuous topics. They are generally known as
mundane talks in relation with the gross body and subtle mind. They are full of subject
matter described in decorative language full of mundane similes and metaphorical
arrangements. Yet with all that, they do not glorify the Lord. Such poetry and prose, on
any subject matter, is considered decoration of a dead body. Spiritually advanced men
who are compared to the swans do not take pleasure in such dead literatures, which are
sources of pleasure for men who are spiritually dead. These literatures in the modes of
passion and ignorance are distributed under different labels, but they can hardly help
the spiritual urge of the human being, and thus the swanlike spiritually advanced men
have nothing to do with them. Such spiritually advanced men are also called mänasa
because they always keep up the standard of transcendental voluntary service to the
Lord on the spiritual plane. This completely forbids fruitive activities for gross bodily
sense satisfaction or subtle speculation of the material egoistic mind.
Social literary men, scientists, mundane poets, theoretical philosophers and politicians
who are completely absorbed in the material advancement of sense pleasure are all dolls
of the material energy. They take pleasure in a place where rejected subject matters are
thrown. According to Svämé Çrédhara, this is the pleasure of the prostitute-hunters.
But literatures which describe the glories of the Lord are enjoyed by the paramahaàsas
who have grasped the essence of human activities.

Sarartha Darsini tika

Even poetic works should be condemned if they are devoid of glorification of the
Väsudeva.

A work whose verses do not proclaim the glories of the Lord — which purify even the
whole world composed of speakers and listeners, what to speak of the author — is
actually like a dead body. It is very impure without describing the glories of the Lord
which are like life itself, even though it may be endowed with qualities and poetic
ornaments ((citra-padam) and is also a cause for surprise or dismay (another meaning of
citra).

It is considered to be (uçanti) a place for crows, a hole filled with various left-over foods,
which is desired by persons filled with lust, who are like crows. It is a place where the
swans of Mänasa-sarovara (mänasä haàsä) or the devotees situated in the mind of the
Lord absolutely (ni for nitaräm) never enjoy (ramanti).

sädhavo hådayaà mahyaà sädhünäà hådayaà tv aham

mad-anyat te na jänanti nähaà tebhyo manäg api

Saints are my heart, and only I am their hearts. They do not know anyone but me, and
therefore I do not recognize anyone besides them as mine. SB 9.4.68

Or mänasäù can mean “those who destroy (sä) respect (mäna) for those words since they
find no pleasure in them. Or mänasäù can mean the mental sons of Brahmä such as the
Kumäras. The Kumäras proclaim (mänasäù uçanti) this. Uçik means pleasant and kçaya
means lake in the case of reference to the swans, or it can mean abode. Thus uçik-kñayäù
means those possessing the abode of the Lord. This would refer to the Kumäras who were
free to enter the Lord’s abode.

The word vacaù means statements, what is spoken. Therefore statements like the
following would appear to make Bhägavatam a place for the crows.

näbhägo nabhagäpatyaà yaà tataà bhrätaraù kavim

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näbhägo nabhagäpatyaà yaà tataà bhrätaraù kavim
yaviñöhaà vyabhajan däyaà brahmacäriëam ägatam

The brothers gave to their youngest learned brother Näbhäga their father Nabhaga as his
share of the property when he returned from brahmacäré life. SB 9.4.1

And it may be argued that none of the Puräëas written by Vyäsa should be considered as a
place of crows, since nothing there is completely devoid of the glories of the Lord. To this
however it can be said:

kali-mala-saàhati-kälano ’khileço
harir itaratra na géyate hy abhékñëam
iha tu punar bhagavän açeña-mürtiù
paripaöhito ’nu-padaà kathä-prasaìgaiù

Näräyaëa, the soul of the universal form, who annihilates the accumulated sins of the Kali
age, is not glorified much in other works. But Bhagavän, with unlimited forms, is
abundantly and constantly described throughout the various narrations of this Çrémad-
Bhägavatam. SB 12.12.66

Taking this verse and the next verse in the Bhägavatam into consideration, the word vacaù
should mean the general import of the discussion, rather than each sentence. That being
the case, the chapters and stories of Bhägavatam are all ornaments to the glories of the
Lord. In other Puräëas, however many of the stories are devoid of the glories of the lord
and are therefore the place of the crows. Thus there is no contradiction.

Bhavartha Dipika
väsudeva-vyatiriktänya-viñaya-jïäna-vad evänya-viñayaà väk-cäturyaà ca khilam evety
äha, neti. citra-padam api yad vaco harer yaço na pragåëéta tad väyasaà térthaà käka-
tulyänäà käminäà rati-sthänam uçanti manyante. kutaù. mänasäù sattva-pradhäne
manasi vartamänä haàsä yatayo yatra na niramanti karhicid api nitaräà na ramante. uçik-
kñayä uçik kamanéyaà brahma kñayo niväso yeñäà te. yathä prasiddhä haàsä mänase
sarasi carantaù kamanéya-padma-khaëòa-niväsäs tyakta-vicitrännädi-yukte ’py ucchiñöa-
garte käka-kréòä-sthäne na niramanta iti çleñaù.

Çré Subodhiné:
What is the “result”, which is sought after? It is either the local satisfaction of the inner
mind or the attainment of the ultimate bliss (Paramananda). He, who does not sing, the
glory of our Lord in an important way, (as the main topic), will never attain the above
two types of “fulfillments" (results). Perhaps, an ardent romantic lover may find these
"words" as wonderful, and full of meaning! Like for a crow, the "remains of any food
thrown away" is very enjoyable, in the same way, treatises, in which our Lord's glory or
greatness is not explained, become likeable to those, who are full of worldly desires!
Moreover, all these treatises lack spiritual authority also. All these treatises contain
beautiful rhythmatic words and phrases, (Chitrapadam) but they have no deep inner
meaning. In fact, where our Lord's glory is not mentioned or sung, that “word or
sentence" is considered as "not a word or a sentence" at all! Even a treatise, consisting of
good words and good meaning, but does not contain a noble ‘goal" (or result) is
considered as “lower" in nature only. It is like eating “food" using the “poisonous leaves”
as the plate! The “hunger” of course will get mitigated - but with disastrous
consequences later!

In this way, a person who listens to the 'partial" rendering of glory of our Lord, along

Canto 1 Page 579

In this way, a person who listens to the 'partial" rendering of glory of our Lord, along
with other main and different topics, will only get or attain the satisfaction of having
listened to a part rendering of our Lord’s greatness. But he will never attain “fulfillment
in a total way, satisfaction and cheerfulness, in his inner mind, and the highest bliss".

Why does this happen? Because our Lord Sri Hari, who is “Prameya" (beloved of His
devotees) is absent! This is told clearly, through the words, "the fame (Yash) of Sri Hari".
(Hareryasaha). But the words, which describe our Lord Sri Hari, in a “main and
important" way, will make this universe sacred and holy.

“Ordinary" individuals may get purified by Mahabharata. But this cannot help or benefit
the downtrodden (Patita) and the highest type of devotees like Sri Sukadeva and others.
Hence, those “parts” in Mahabharata, which describe the glory of our Lord cannot be
useful or satisfy everyone's “needs", as only those words and sentences, which speak of
the glory of our Lord Sri Hari exclusively can fulfill the “need" of everyone, and also
purify and sanctify this Universe!

The word “Vachaha" (words) used in this verse, as per our Sri Mahaprabhuji has very
deep import and meaning. He says, that a person need not sing these “words", like it is
done in the singing of the “Saama Veda". They need to be spoken only, as they contain
exclusively the glory of our Lord Sri Hari. These “holy" words, by their mere utterance,
purify and sanctify this Universe! The Mahabharata has been made to describe the kings
of the “Bharata" family lineage, in an “important' way! Hence, this treatise cannot
describe, in a “main important' way, our Lord’s glory and greatness. Moreover the “goal"
of all “part" descriptions, about or Lord's glory, was not to make our Lord as the “focal
point" or for attaining Him or His devotion. Even, there is no separate "division" dealing
with our Lord's glory only, in these descriptions! In this way, there was the "blemish” of
not making our Lord as the “main topic" or even as the “main purport", in any references
made to our Lord, in Mahabharata.

As these treatises explain only “objects", these are considered as equal to “water polluted
by the crow". The word “Vaayasa" (crow) has two meanings here. (1) Old crow, (2) a
clever person of this world. Like in such thrown away food, old crows get immensely
pleased, in the same way, clever “worldly" persons revel and become happy, through
those topics and discussions, wherein there is no mention of the glory of our Lord!
“Paramahamsas", (noble saints) are not able to regard and love (keep their faith) in
those type of treatises. Like the "swan” also cannot find happiness in “dirty ponds”!

The word “Hamsa" used here has two meanings. (1) The swan, (2) the “Paramahamsa”,
noble wandering saints. The word “Theertha” (pilgrimage centre) also has two
meanings. (1) The path of entry, (2) that which removes the “blemish" (Dosham).

The dirty pool of water can redeem the thirst of crows, but not of others. In fact, the
crows do not look forward to redeem their thirst or hunger in any other way! Of course,
it is also true, that only crows find this dirty pool of water as “enjoyable” - and these
places are called as the “Theertham" (entry place) for the crows!

Here, the word "Usanti” means "is being told” i.e. those persons, who have the
“ignorance" of their "body” (i.e. they treat their “body” as the “Aatma") are benefited
through the study of Mahabharata. Those devotees who, in their mind have the
conviction that “the Lord (Bhagawan) is my “Aatma" only" or "I am “Brahman" only" -
this type of devotees, who contemplate on our Lord, in this way, are "Paramahamsas” -
noble saints. They are called here, in this verse as “Hamsas", in a "hidden" way!

Canto 1 Page 580

noble saints. They are called here, in this verse as “Hamsas", in a "hidden" way!

Usualy the “swans” (Hamsa) have the capacity to decipher milk from water (in a
mixture of milk and water) and also separate them individually. Why? They are unable
to revel or enjoy in any “mixed" material. In the same way, the “noble saints"
(Paramahamsas) usually give up the “lower" situations/songs, and opt to hear the songs
about our Lord, which they consider as “higher" - despite the actual situation of both the
“lower" and the “higher" stories being available to them! This is exactly like the "swans'
opting for the highest type of food, when actually it is asked to choose from various types
of food items! (Both "bad" and "Good")

Our Lord’s stories and “Leelas” are of such a nature, in which the “Paramahamsas”
(noble devotees) revel. Having taken refuge in the holy and beautiful feet of our Lord!
The words used here as "beautiful dwelling, refuge or place" are to indicate the lotus feet
of our Lord! (Usikshyaha). Both the “swans” and the “Paramahamsa” revel in such a
holy place only. As the knowledge of its beauty begins to occur, both the swans and the
noble saints begin to "dwell” therein only, on a permanent basis. In this way, through
proper reason and example, it is proved, that treatises such as Mahabharata etc. do not
deeply affect the inner mind of the devotees.

The purport and summary of this verse is, that the noble devotees regard our Lord's
“Leelas" and stories only as blissful - like the "swan” bird is blissful only in the sacred and
serene Manasarovar lake!

"Perhaps, it is seen, that we are not good speakers and our "words" are not as beautifully
expressed, as the “worldly" speakers (on “worldly" topics). We also commit a lot of
grammatical errors at every step. But as all our words pertain only to our Lord. Despite
being spoken in a poor and ugly language, full of grammatical errors, they are considered
as good and holy”. This is being told, through the next verse.

Krama Sandarbha
tatra tatsambaàdhamätraà nästi tat punaratininditamityäha na yadvaca iti. karhicit
kutracidapi na prakarñeëa kenäpyaàçena gåëéta.

The work has no relationship with Kåñëa. It is heavily criticized. Words which do not
glorify the Lord even a little bit (pra-gånéta) at any place in the work (karhicit) are the
place of crows.

Other thoughts
Similar to SB 12.12.51

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
10-11 Two categories of literature
1.5.11

tad-väg-visargo janatägha-viplavo
yasmin prati-çlokam abaddhavaty api
nämäny anantasya yaço 'ìkitäni yat
çåëvanti gäyanti gåëanti sädhavaù

Canto 1 Page 581

Word-For-Word Meanings
tat—that; väk—vocabulary; visargaù—creation; janatä—the people in general; agha—sins;
viplavaù—revolutionary; yasmin—in which; prati-çlokam—each and every stanza;
abaddhavati—irregularly composed; api—in spite of; nämäni—transcendental names, etc.;
anantasya—of the unlimited Lord; yaçaù—glories; aìkitäni—depicted; yat—what;
çåëvanti—do hear; gäyanti—do sing; gåëanti—do accept; sädhavaù—the purified men who
are honest.

SP Translation
On the other hand, that literature which is full of descriptions of the transcendental
glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a
different creation, full of transcendental words directed toward bringing about a
revolution in the impious lives of this world's misdirected civilization. Such
transcendental literatures, even though imperfectly composed, are heard, sung and
accepted by purified men who are thoroughly honest.

VCT translation
The use of words in which, though not perfectly composed, there are the names of the
Lord and descriptions of his glories which devotes hear, sing, and again receive,
destroys the sins of all people.

VA translation
“Even though the ‘words" spoken by the true devotees of our Lord (in praise of the glory
of our Lord) are without any proper construction of words, full of grammatical errors and
expressed in wrong metres (i.e, considered “impure" due to these reasons), these words,
as they express the glory and greatness of our Lord only, are considered as the "best” - as
great noble saints listen, sing and chant only these “words" uttered in praise of our Lord,
by these devotees."

Summary of verse:

Purport
It is a qualification of the great thinkers to pick up the best even from the worst. It is
said that the intelligent man should pick up nectar from a stock of poison, should accept
gold even from a filthy place, should accept a good and qualified wife even from an
obscure family and should accept a good lesson even from a man or from a teacher who
comes from the untouchables. These are some of the ethical instructions for everyone in
every place without exception. But a saint is far above the level of an ordinary man. He
is always absorbed in glorifying the Supreme Lord because by broadcasting the holy
name and fame of the Supreme Lord, the polluted atmosphere of the world will change,
and as a result of propagating the transcendental literatures like Çrémad-Bhägavatam,
people will become sane in their transactions. While preparing this commentation on
this particular stanza of Çrémad-Bhägavatam we have a crisis before us. Our neighboring
friend China has attacked the border of India with a militaristic spirit. We have
practically no business in the political field, yet we see that previously there were both
China and India, and they both lived peacefully for centuries without ill feeling. The
reason is that they lived those days in an atmosphere of God consciousness, and every
country, over the surface of the world, was God-fearing, pure-hearted and simple, and
there was no question of political diplomacy. There is no cause of quarrel between the
Canto 1 Page 582
there was no question of political diplomacy. There is no cause of quarrel between the
two countries China and India over land which is not very suitable for habitation, and
certainly there is no cause for fighting on this issue. But due to the age of quarrel, Kali,
which we have discussed, there is always a chance of quarrel on slight provocation. This
is due not to the issue in question, but to the polluted atmosphere of this age:
systematically there is propaganda by a section of people to stop glorification of the name
and fame of the Supreme Lord. Therefore, there is a great need for disseminating the
message of Çrémad-Bhägavatam all over the world. It is the duty of every responsible
Indian to broadcast the transcendental message of Çrémad-Bhägavatam throughout the
world to do all the supermost good as well as to bring about the desired peace in the
world. Because India has failed in her duty by neglecting this responsible work, there is
so much quarrel and trouble all over the world. We are confident that if the
transcendental message of Çrémad-Bhägavatam is received only by the leading men of
the world, certainly there will be a change of heart, and naturally the people in general
will follow them. The mass of people in general are tools in the hands of the modern
politicians and leaders of the people. If there is a change of heart of the leaders only,
certainly there will be a radical change in the atmosphere of the world. We know that
our honest attempt to present this great literature conveying transcendental messages
for reviving the God consciousness of the people in general and respiritualizing the
world atmosphere is fraught with many difficulties. Our presenting this matter in
adequate language, especially a foreign language, will certainly fail, and there will be so
many literary discrepancies despite our honest attempt to present it in the proper way.
But we are sure that with all our faults in this connection the seriousness of the subject
matter will be taken into consideration, and the leaders of society will still accept this
due to its being an honest attempt to glorify the Almighty God. When there is fire in a
house, the inmates of the house go out to get help from the neighbors who may be
foreigners, and yet without knowing the language the victims of the fire express
themselves, and the neighbors understand the need, even though not expressed in the
same language. The same spirit of cooperation is needed to broadcast this transcendental
message of the Çrémad-Bhägavatam throughout the polluted atmosphere of the world.
After all, it is a technical science of spiritual values, and thus we are concerned with the
techniques and not with the language. If the techniques of this great literature are
understood by the people of the world, there will be success.
When there are too many materialistic activities by the people in general all over the
world, there is no wonder that a person or a nation attacks another person or nation on
slight provocation. That is the rule of this age of Kali or quarrel. The atmosphere is
already polluted with corruption of all description, and everyone knows it well. There
are so many unwanted literatures full of materialistic ideas of sense gratification. In
many countries there are bodies appointed by the state to detect and censor obscene
literature. This means that neither the government nor the responsible leaders of the
public want such literature, yet it is in the marketplace because the people want it for
sense gratification. The people in general want to read (that is a natural instinct), but
because their minds are polluted they want such literatures. Under the circumstances,
transcendental literature like Çrémad-Bhägavatam will not only diminish the activities of
the corrupt mind of the people in general, but also it will supply food for their hankering
after reading some interesting literature. In the beginning they may not like it because
one suffering from jaundice is reluctant to take sugar candy, but we should know that
sugar candy is the only remedy for jaundice. Similarly, let there be systematic
propaganda for popularizing reading of the Bhagavad-gétä and the Çrémad-Bhägavatam,
which will act like sugar candy for the jaundicelike condition of sense gratification.
When men have a taste for this literature, the other literatures, which are catering
poison to society, will then automatically cease.
We are sure, therefore, that everyone in human society will welcome Çrémad-

Canto 1 Page 583

We are sure, therefore, that everyone in human society will welcome Çrémad-
Bhägavatam, even though it is now presented with so many faults, for it is recommended
by such an authority as Çré Närada, who has very kindly appeared in this chapter.

Sarartha Darsini tika

Having expressed the negative side, now the positive is expressed. The production and use
of words or stories (tad-väg-visargaù) which destroy the sins of all people, which are
sometimes composed strictly and sometimes carelessly, but with sparse ornaments in the
verses (prati-çÿokam abaddhavati), contain names and descriptions of the Lord’s glories.
The devotees hear, and having heard, sing, and having sung, again they hear, since they
are not fully satiated.

Or if a speaker is present, they hear the glories. If a hearer is present they speak the glories
(gåhanti). And, otherwise, they spontaneously sing the glories. Çridhara Svämé explains
that abaddhavati can also mean ungrammatical language.

Bhavartha Dipika
vinäpi pada-cäturyaà bhagavad-yaçaù-pradhänaà vacaù pavitram ity äha, tad iti. tad-väg-
visargaù sa cäsau väg-visargo väcaù prayogaù janänäà samüho janatä tasyä aghaà
viplävayati näçayatéti tathä saù. yasmin väg-visarge abaddhavaty apy apa-çabdädi-yukte ’pi
pratiçlokam anantasya yaçasäìkitäni nämäni bhavanti. tatra hetuù, yad yäni nämäni
sädhavo mahänto vaktari sati çåëvanti. çrotari sati gåëanti. anyadä tu svayam eva gäyanti
kértayanti.

Çré Subodhiné:
Sage Naarada says, that those devotional words, which have been made by the devotees
of our Lord, in love and deep devotion to out Lord - like the "Keertans" in many
languages and the “Gita Govindam" (of Sri Jayadeva) are capable of destroying the sins
of everyone, in a very "special" way! Proper adherence to grammar and metre etc. ate not
required in constructing "words' and “works" related to our Lord. (i.e. as required for all
‘worldly’ writings.)

Let all the treatises relating to our Lord, written in various languages be without proper
construction of sentences, adherence to grammar and “metre”. Let the songs (Keertans)
sung about our Lord, be without proper “Alaap" etc. Let even a foolish person utter these
holy words or sing such songs. What is the reason for accepting all these as “divine” and
proper? Because all these contain “Namaani Ananthasya” - In the words sung, extolling
the glory and greatness of our Lord, there are our Lord’s "many holy names" — like
Tribhuvan. Aatmabhuvan - and all His holy names indicate the "limitless” nature of our
Lord! His names are measureless (i.e, without any limit of their “number"). Our Lord’s
holy names are never without a proper divine meaning; nay, through his holy names, our
Lord's glory and “fame" (Yash) also gets manifested and explained!

The word "Yat" in this verse, indicates the meaning of “for whom and through what
reason?"

A true devotee of our Lord listens to our Lord’s holy names, when a "speaker” (or singer)
is available! When “hearers” become available, this devotee, then, sings our Lord’s holy
names, when both the "speaker” and “hearers” are not present, this devotee sings our
Lord’s holy names by himself (alone). In this way, noble saints and Paramahamsas always
engage themselves in the chanting of the holy names of our Lord!

As our Lord’s "qualities" (Dharma) are "one" with our Lord (i.e. not different),
Canto 1 Page 584
As our Lord’s "qualities" (Dharma) are "one" with our Lord (i.e. not different),
everywhere, our Lord’s holy names are Suno, as per the place and nature of our Lord's
various incarnations, taken from time to time! He is also worshipped and served in the
same way. Our lord’s holy name is synonymous to His holy divine form, and, this singing,
worship and service contain this sacred meaning and significance of our Lord’s divine
form being present in them!

In this way, it is emphatically stated, that only those words (sounds) which speak out the
glory of our Lord are the “best and highest”! None else! Now, a determination on the
"Artha” (wealth or meaning) aspect of a devotee's life is being made. i.e. what is the real
“wealth”?

Here “Jnana” (knowledge) is considered as greater that one's nature and the “results”
thereof - as “Jnana” is the gateway to "liberation” (Moksha). Sacrifices, good conduct
and other "virtues" are also greater. But a consideration of the relative values for all
these, in comparison to our Lord's and His devotees glory is necessary. Are these equal in
“form and result” to our Lord and His devotees? After considering this, at first, a
condemnation of "Jnana” is done, through the next verse.

Krama Sandarbha
tadevaà vyatirekeëa tadyaçaù stutvä anvayenäpi stauti. sa väcäà prayogo
janaparamparäyä api aghaviplavo yasmät tathävidhaù. kédåço ’pi yasmin çlokaà çlokaà
varëanaà varëanaà prati abaddhavatyapi tattacchalokamätraà
yatkiïcitpratétisaìketäditvädasamyagarthabodhake ’pi tasya yaçovarëanaleçasaàyojitäni
nämamäträëi santi, na tu varëanacäturyyäëi tädåço ’pi. aho tasya
nämabhäsamätrasiddhajanatäghaviplavamätratvaà kiyannämamähätmyaà
yattädåçakaniñöhavägvisargamayamapi yaçaù sädhavaù pürvoktaprojjhitakaitavä api
bhaktäù paramänandäveçät vividhatayänuçélayantétyäha yacchåëvantéti

Now the opposite is stated. Having praised the glories of the Lord, statements of
glorification are praised. Use of words by ordinary people, containing the Lord’s names
destroy sin. Though the descriptions (prati-çlokam) may not perfecting express the
meaning, giving only some understanding, they contain the names of the Lord, which to a
small degree describe the Lord’s glories. They are not skillful in describing the Lord. Just
chanting in nämäbhasa destroys all sins. Such is the power of the name of the Lord that
devotees performing sädhana, devoid of cheating desires, absorbed in the highest bliss,
cultivate in various ways (such as hearing and singing) the glories of the Lord, which are
filled with elementary use of words.

Other thoughts
Same as SB 12.12.52

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
12-16 Devotional service as the only valuable asset
1.5.12

naiñkarmyam apy acyuta-bhäva-varjitaà

na çobhate jïänam alaà niraïjanam
kutaù punaù çaçvad abhadram éçvare
na cärpitaà karma yad apy akäraëam

Canto 1 Page 585

na cärpitaà karma yad apy akäraëam

Word-For-Word Meanings
naiñkarmyam—self-realization, being freed from the reactions of fruitive work; api—in
spite of; acyuta—the infallible Lord; bhäva—conception; varjitam—devoid of; na—does
not; çobhate—look well; jïänam—transcendental knowledge; alam—by and by;
niraïjanam—free from designations; kutaù—where is; punaù—again; çaçvat—always;
abhadram—uncongenial; éçvare—unto the Lord; na—not; ca—and; arpitam—offered;
karma—fruitive work; yat api—what is; akäraëam—not fruitive.

SP Translation
Knowledge of self-realization, even though free from all material affinity, does not look
well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive
activities, which are naturally painful from the very beginning and transient by nature, if
they are not utilized for the devotional service of the Lord?

VCT translation
Even the stage of jïäna without the bondage of karma is not glorious if it is devoid of
bhakti to the Supreme Lord. What is the use of having destroyed ignorance? What then
to speak of sakäma-karma which causes suffering, both during practice and at the stage
perfection, and niñkäma-karma, when not offered to the Lord?

VA translation
"Without having pure devotion to our Lord, the knowledge attained through the Sankhya
and Vedic systems, do not shine at all! When this is so, how can the worship and service
of our Lord, done with desires in mind, as part of one’s knowledge, and also those
"actions", done without any reason or cause, shine as beautiful and appropriate, without
pure and motiveless Bhakthi to our Lord Achyuta?"

Summary of verse:

Purport
As referred to above, not only ordinary literatures devoid of the transcendental
glorification of the Lord are condemned, but also Vedic literatures and speculation on
the subject of impersonal Brahman when they are devoid of devotional service. When
speculation on the impersonal Brahman is condemned on the above ground, then what
to speak of ordinary fruitive work, which is not meant to fulfill the aim of devotional
service. Such speculative knowledge and fruitive work cannot lead one to the goal of
perfection. Fruitive work, in which almost all people in general are engaged, is always
painful either in the beginning or at the end. It can be fruitful only when made
subservient to the devotional service of the Lord. In the Bhagavad-gétä also it is
confirmed that the result of such fruitive work may be offered for the service of the
Lord, otherwise it leads to material bondage. The bona fide enjoyer of the fruitive work
is the Personality of Godhead, and thus when it is engaged for the sense gratification of
the living beings, it becomes an acute source of trouble.

Sarartha Darsini tika

Not only are the words important. If there is no bhakti, the work is useless. The
realization coming from the words of the Vedas is useless without bhakti, what to speak of

Canto 1 Page 586

realization coming from the words of the Vedas is useless without bhakti, what to speak of
mere scriptural knowledge, and what to speak of niñkäma-karma. And so much more,
sakäma-karma is useless without bhakti. Even knowledge devoid of fruitive intentions
does not appear wonderful without bhakti, in which one thinks of the Lord who has a
form of knowledge and bliss (acyuta-bhäva). Even if bhakti is present in jïäna and one
thinks that the Lord and bhakti are mixed with mäyä, then that does not produce
liberation. Though devoid of ignorance (niraïjanam), though one has realized knowledge,
what is the use of that knowledge (alam)? What then to speak of unrealized scriptural
knowledge! One should not say that you can achieve liberation just by destroying
ignorance. By the inconceivable energy of the Lord, the destroyed ignorance again arises.
The Pariçiñtä-vacanam of the Väsanä-bhäñya says:

jévan-muktä api punar bandhanaà yänti karmabhiù |

yady acintya-mahä-çaktau bhagavaty aparädhinaù |

Even the liberated persons again get bound by karma if they commit offense against the
Lord, possessor of great, inconceivable powers.

There it also says:

jévan-muktä prapadyante kvacit saàsära-väsanäm |

yogino na vilipyante karmabhir bhagavat-paräù ||

Liberated souls sometimes are subjected to birth and death, but the yogés who surrender
to the Lord are not touched by karma.

Thus the effect of jïäna is destruction of karma. jïänägniù sarva-karmäëi bhasmasät kurute
’rjuna: O Arjuna, by the fire of knowledge all karmas are burned to ashes. (BG 4.33) But
that is not so wonderful because it is also said concerning rathayäträ in Viñëu-bhakti-
candrodaya of another Puräëa:

nänuvrajati yo mohäd vrajantaà jagad-éçvaram |

jïänägni-dagdha-karmäpi sa bhaved brahma-räkñasaù ||

He who does not follow the Lord in his chariot when he moves becomes a brahma-rakñasa
even though he has destroyed all karmas with the fire of knowledge.

It will also be said later äruhya kåcchreëa paraà padaà tataù patanty adho ’nädåta-yuñmad-
aìghrayaù: after reaching the height of liberation with great difficulty, again they fall
down because they do not worship the lotus feet of the Lord. (SB 10.2.32)

Since jïäna is devoid of real bhakti to the Lord, the offense caused by thinking that the
Lord is material is unavoidable. If such jïäna devoid of bhakti is useless, what then to
speak of karma which is filled with desires for enjoyment and which causes suffering
(abhadram) at all times (çaçvat)--during practice and at the time of receiving the result.
And even if the karma is without the goal of enjoyment (akäraëam), because it is not
offered to the Lord it is not successful.

Bhavartha Dipika
bhakti-hénaà karma çünyam eveti kaimutya-nyäyena darçayati, naiñkarmyam iti.
niñkarma brahma tad ekäkäratvän niñkarmatä-rüpaà naiñkarmyam. ajyate ’nenety
aïjanam upädhistan nivartakaà niraïjanam. evam-bhütam api jïänam acyute bhävo
bhaktis tad varjitaà ced alam aty-arthaà na çobhate. samyag äparokñyäya na kalpata ity
arthaù. tadä çaçvat sädhana-käle phala-käle cäbhadraà duùkha-rüpaà yat kämyaà karma

Canto 1 Page 587

arthaù. tadä çaçvat sädhana-käle phala-käle cäbhadraà duùkha-rüpaà yat kämyaà karma
yad apy akäraëam akämyaà tac ceti cakärasyänvayaù. tad api karma éçvare närpitaà cet
kutaù punaù çobhate bahir-mukhatvena sattva-çodhakatväbhävät.

Çré Subodhiné:
A doubt arises, as to whether, the "result” (Phalam) has occurred due to "Bhakthi" or
"Jnana”, when a devotee has worshipped our Lord with the dual attitude of Bhakthi and
Jnana. With a view to remove this doubt, in this verse, a determination of the natures of
“Jnana” and "Bhakthi'' on an individual basis (i.e. not mixed, as referred to above) and
its relative "results" are being determined. The Sankhya and Vedic practices undertaken
without pure devotion to our Lord, do not “shine" or be successful, without the “beauty"
of Bhakthi! The brilliance of "Jnana” makes the “knower" only as (Jnanavaan)
"brilliant”! The purport is “Oh Sri Vyaasji! Your "Jnana" (knowledge) has not added to
your “brilliance”, as you are still not satisfied and peaceful! Hence, "Jnana" by itself does
not confer the beauty and “brilliance" of “Jnana"! "Jnana" usually gives only petty and
“small" brilliance, and it cannot enlighten the “mind" fully! Like a lamp is able to remove
only a little darkness, “Jnana" cannot dispel

A doubt arises here. Sri Veda Vyaasa was endowed with “Jnana" and not “Bhakthi" —
but being an incarnation of our Lord Sri Narayana, why was he lacking in this
‘brilliance'? This doubt is answered by telling that Jnana is like a doll made in pure gold;
and if this golden doll is not made beautiful with ornaments and other decorations,
then, this golden doll does not look brilliant! In the same way, without the ornaments of
“Bhakthi", "Jnana" does not shine brilliantly! When “Jnana" itself is not seen as
“brilliant". How can the "Jnani" look brilliant?

Another doubt arises. By following the Sankhya spiritual system, a sage attains the
“result", through the 25 spiritual principles. In the Vedas, it has been mentioned, that a
devotee will attain his “result”, through the knowledge of “Brahman" (ultimate truth).
As Sri Veda Vyaasa had “Jnana" in him, why was this “Jnana" not “brilliantly" shining?
On this question, it is said, that in the Sankhya system, there is no “Ishwara” (Lord) and
there is no question of any “Bhakthi" to be practiced in this system. To whom, will the
devotee, be devoted when there is no God or “Ishwara" at all? Hence, there is no path or
role for “Bhakthi" in the Sankhya system. A person, who follows this spiritual practice, is
told to be sincere in this path. In fact this path has been condemned by the sages as not
appropriate.

Moreover, the “brilliance" in the Sankhya system is absent, as it does not believe in God
or “Ishwara" There is a group of devotees of the Sankhya system, who do believe in the
existence of God or “Ishwara", Here also, the “brilliance” (Sobha) is lacking, as the
“God'' in this system, has been described as always being endowed, with the quality of
“Satwa”. Here, in this system, the aspect of surrender to ‘God" (in our case to Lord
Achyuta) is absent. Now, dealing with the Vedic system, it has been said, that, at that
time, as sacrifices were done, without full knowledge, and as the celestial deities did not
participate by “ingressing" themselves into the performers of these Vedic sacrifices,
deprived of being divine and celestial in nature, these sacrifices, ended up by being
"worldly" only! This sort of performing of the Vedic sacrifices cuts at the very root of the
main goal of performing a Vedic sacrifice viz. being fully useful for the development of
"Jnana" in the performer of these sacrifices (i.e. the desired result is not attained). This is
told clearly in the 3rd part of Brahma Sutra through the sentence, "Sarvapeksha Yagnati
Sruterswavat". Hence, for the performers of these sacrifices, “Bhakthi" (devotion to our
Lord) is necessary for the purification of their inner mind. Without “Bhakthi", "Jnana"

Canto 1 Page 588

Lord) is necessary for the purification of their inner mind. Without “Bhakthi", "Jnana"
does not shine on it's own!

Another doubt arises here. In the Vedas “Bhakthi" has been mentioned, as an act of
“worship" (Upaasana). (Tameva Dheero Vijnaya Prajnam Kurvee A Brahmanaha). As
“Bhakthi" is involved in this type of “Jnana”, why is it that this “Jnana" is not shining
"brilliantly”? On this, it is said, that this “Bhakthi" is practiced as per the “scriptures"
(Sastra) and not out of love and deep attachment to our Lord! Hence, “Jnana" by itself is
seen as not “brilliant”!

The word “Niranjana" means that “Jnana" (knowledge) which is bereft of "ignorance" or
any “impositions" (Upaadhi). This sort of knowledge also does not shine by itself. The
word "Api" (also) is used with the meaning of “Cha" (and). This would mean “what more
can we say on this?"

The “Jnana" described in the various scriptures is aided, both in its “divine nature" and
“result" by “Bhakthi". Without this “Bhakthi", Jnana cannot be known fully and neither
can its “result" be achieved!

Now, in this verse, it is told, that “action” (Karma) is dependent on “Bhakthi". “Karma”
is of 3 kinds. (1) Done with a desire or result to be attained. (2) As part of “Jnana''. (3)
Actions done as worship of our Lord. Dealing with the first category of persons, it is said,
that "actions" done with a “desire” as the goal, certainly needs the help of "Bhakthi" - as
these sort of actions give "stress and problems", both at the time of their “actual doing”,
and also at the “result" stage. Thus, if true Bhakthi does not arise, through these
“actions", then this “action" is not treated as seeking an appropriate - human "goal"
(Purushartharoopa) i.e. these actions will be wrong and sinful.

Without “Bhakthi", which is of the nature of offering (Samarpanam), any “action" done,
will not become a “part" of “Jnana" at all. Hence, the second category, as referred to
above, of action being part of “Jnana" will not confer the desired results, without these
actions being consecrated as an offering to our Lord, with Bhakthi.

Hence, "consecrated offering (Samarpan) only is Bhakthi i.e. this surrender and
consecrated offering can take place only through Bhakthi. in other words, those
"actions”, (Karma) which have not been consecrated to our Lord, are not regarded as
“actions” at all!

The syllable “Cha" (and) used in this verse indicates those “actions, which are done only
to please our Lord i.e, for His sake only. Here “Bhakthi” is complete and total. Those
actions, which are not of the type of "worldly” nature and for attaining ‘worldly’ goals -
even these “actions’ will not give results, without “Bhakthi" to our Lord (as they lack a
reason or goal for their performance - i.e, wasted aimless efforts). From this, we can
realize that all actions are totally dependent on Bhakthi, without which neither “Jnana”
or “Karma” can shine!

It has been clearly seen, that without “Bhakthi", both “Jnana” and “Karma” will not be
able to give the desired “results”. Moreover, the desired “results” can also be got without
the help of “Jnana" and “Karma", through “Bhakthi” alone. “Bhakthi" is not dependent
on anything else. Hence, it is necessary to advice and instruct everyone on “Bhakthi"
only, as the most important way to our Lord. “Bhakthi" is of the form of “hearing of our
Lord's Leelas and glory". In this way “Bhakthi", in the first instance, is dependent on
“hearing" (Sravanam). Hence, as per this path of “Bhakthi" only, all the Yogic practices

Canto 1 Page 589

“hearing" (Sravanam). Hence, as per this path of “Bhakthi" only, all the Yogic practices
should be told or explained, after the most blissful Leelas and stories of our Lord are
remembered. This is being told as per the following verse.

Krama Sandarbha
tadevaà hariyaçovarëanopalakñitabhaktito brahmajïänasyäpi nyünatve
sakämaniñkämakarmmanyünatvaà kimutetyäha naiñkarmmyamiti taiù.

Since brahma-jïäna is inferior to bhakti characterized by describing the Lord’s glories,

sakäma and niñkäma karma are definitely less. That is expressed in this verse.

Other thoughts
Same as SB 12.12.53

Same as CC Madhya 22.19

-> Purport
This is a quotation from Çrémad-Bhägavatam (1.5.12). Even after writing many Vedic
literatures, Vyäsadeva felt very morose. Therefore his spiritual master, Näradadeva, told
him that he could be happy by writing about the activities of the Supreme Personality of
Godhead. Up to that time, Çréla Vyäsadeva had written the karma-käëòa and jïäna-
käëòa sections of the Vedas, but he had not written about upäsanä-käëòa, or bhakti.
Thus his spiritual master, Närada, chastised him and advised him to write about the
activities of the Supreme Personality of Godhead. Therefore Vyäsadeva began writing
Çrémad-Bhägavatam.

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
12-16 Devotional service as the only valuable asset
1.5.13

atho mahä-bhäga bhavän amogha-dåk

çuci-çraväù satya-rato dhåta-vrataù
urukramasyäkhila-bandha-muktaye
samädhinänusmara tad-viceñöitam

Word-For-Word Meanings
atho—therefore; mahä-bhäga—highly fortunate; bhavän—yourself; amogha-dåk—the
perfect seer; çuci—spotless; çraväù—famous; satya-rataù—having taken the vow of
truthfulness; dhåta-vrataù—fixed in spiritual qualities; urukramasya—of the one who
performs supernatural activities (God); akhila—universal; bandha—bondage; muktaye—
for liberation from; samädhinä—by trance; anusmara—think repeatedly and then describe
them; tat-viceñöitam—various pastimes of the Lord.

SP Translation
O Vyäsadeva, your vision is completely perfect. Your good fame is spotless. You are firm
in vow and situated in truthfulness. And thus you can think of the pastimes of the Lord
in trance for the liberation of the people in general from all material bondage.

VCT translation
Fortunate one! Therefore, since you have useful knowledge, spotless character,

Canto 1 Page 590

Fortunate one! Therefore, since you have useful knowledge, spotless character,
dedication to truth and determined vows, remember with attention the pastimes of the
Lord which bring about liberation from all bondage.

VA translation
“Hence, Oh very fortunate Sri Veda Vyaasaji! You are devoted to explaining our Lord's
stories and Leelas, which confer the desired results, which are truthful, and which
manifest our Lord’s sacred "fame"! You are also devoted to the discipline of study of the
Vedas and other holy scriptures. Hence, for the sake of liberating the people, who are
bound by the pangs of time (Kaala), please remember in your "Samaadhi", the Leelas and
stories of our Lord, who measured the entire Universe with His power (as Lord
Vaamana)."

Summary of verse:

Purport
People in general have a taste for literatures by instinct. They want to hear and read
from the authorities something about the unknown, but their taste is exploited by
unfortunate literatures which are full of subject matter for satisfaction of the material
senses. Such literatures contain different kinds of mundane poems and philosophical
speculations, more or less under the influence of mäyä, ending in sense gratification.
These literatures, although worthless in the true sense of the term, are variously
decorated to attract the attention of the less intelligent men. Thus the attracted living
entities are more and more entangled in material bondage without hope of liberation for
thousands and thousands of generations. Çré Närada Åñi, being the best amongst the
Vaiñëavas, is compassionate toward such unfortunate victims of worthless literatures,
and thus he advises Çré Vyäsadeva to compose transcendental literature which is not
only attractive but can also actually bring liberation from all kinds of bondage. Çréla
Vyäsadeva or his representatives are qualified because they are rightly trained to see
things in true perspective. Çréla Vyäsadeva and his representatives are pure in thought
due to their spiritual enlightenment, fixed in their vows due to their devotional service,
and determined to deliver the fallen souls rotting in material activities. The fallen souls
are very eager to receive novel informations every day, and the transcendentalists like
Vyäsadeva or Närada can supply such eager people in general with unlimited news from
the spiritual world. In the Bhagavad-gétä it is said that the material world is only a part of
the whole creation and that this earth is only a fragment of the whole material world.
There are thousands and thousands of literary men all over the world, and they have
created many, many thousands of literary works for the information of the people in
general for thousands and thousands of years. Unfortunately none of them have brought
peace and tranquillity on the earth. This is due to a spiritual vacuum in those literatures;
therefore the Vedic literatures, especially the Bhagavad-gétä and the Çrémad-
Bhägavatam, are specifically recommended to suffering humanity to bring about the
desired effect of liberation from the pangs of material civilization, which is eating the
vital part of human energy. The Bhagavad-gétä is the spoken message of the Lord
Himself recorded by Vyäsadeva, and the Çrémad-Bhägavatam is the transcendental
narration of the activities of the same Lord Kåñëa, which alone can satisfy the
hankering desires of the living being for eternal peace and liberation from miseries.
Çrémad-Bhägavatam, therefore, is meant for all the living beings all over the universe for
total liberation from all kinds of material bondage. Such transcendental narrations of
the pastimes of the Lord can be described only by liberated souls like Vyäsadeva and his
bona fide representatives who are completely merged in the transcendental loving
Canto 1 Page 591
bona fide representatives who are completely merged in the transcendental loving
service of the Lord. Only to such devotees do the pastimes of the Lord and their
transcendental nature become automatically manifest by dint of devotional service. No
one else can either know or describe the acts of the Lord, even if they speculate on the
subject for many, many years. The descriptions of the Bhägavatam are so precise and
accurate that whatever has been predicted in this great literature about five thousand
years ago is now exactly happening. Therefore, the vision of the author comprehends
past, present and future. Such liberated persons as Vyäsadeva are perfect not only by the
power of vision and wisdom, but also in aural reception, in thinking, feeling and all
other sense activities. A liberated person possesses perfect senses, and with perfect
senses only can one serve the sense proprietor, Håñékeça, Çré Kåñëa the Personality of
Godhead. Çrémad-Bhägavatam, therefore, is the perfect description of the all-perfect
Personality of Godhead by the all-perfect personality Çréla Vyäsadeva, the compiler of
the Vedas.

Sarartha Darsini tika

Love for Acyuta is most cherished by you since it is topmost. That is attained by chanting
and hearing his name, pastimes, etc. The names of Räma and Kåñëa are famous. How are
his pastimes attractive to you? Please teach the world about those pastimes. Your
knowledge is useful (amogha-dåk). Your character is pure (çuci-sraväù). You are devoted
to truth (satya-rataù) and determined in your vows (dhåta-vrataù). Remember with fixed
attention (samädhinä) the various pastimes of the Lord which give liberation for all people
or give liberation from all bondage. The word “remember” is used because the pastimes
appear spontaneously in the pure mind filled with devotion, since they are all self-
revealing, infinite, most confidential, and impossible to speak or receive by any other
means. After recollecting the pastimes, please recite them to us. One must also have
productive knowledge and pure character. It cannot be otherwise. Because you are a
person with pure eyes (amogha-dåk) and with pure ears (çuci-sraväù), you have seen some
pastimes with your eyes and heard some with your ears. And by attached mind (satya-
rataù) and determined intelligence (dhåta-vrataù), you should remember with
concentrated attention at this moment some very confidential pastimes which cannot be
seen or heard but which you have observed. After remembering them, please tell them to
us. Anusmara is in the second person instead of saying “one should remember” because of
the distinctiveness of the statement.

Bhavartha Dipika
tad evaà bhakti-çünyäni jïäna-väk-cäturya-karma-kauçaläni vyarthäny eva yataù, ato
hareç caritame vänuvarëayety äha. atho ataù käraëät. amoghä yathärthä dåk dhér yasya,
çuci çuddhaà çravo yaço yasya, satye rataù, dhåtäni vratäni yena sa bhavän evaà mahä-
guëas tävat. ata urukramasya vividhaà ceñöitaà léläà samädhinä cittaikägryeëäkhilasya
bandha-muktaye he mahä-bhägya-nidhe, tvam anusmara, småtvä ca varëayety arthaù. etac
ca väkyäntaram iti madhyama-puruña-prayogo nänupapannaù.

Çré Subodhiné:
Sage Naarada says, “Though, I also know the Leelas and stories of our Lord, I do not
have the "authority" to speak about our Lord's Leelas and stories. You have the authority
to tell this - as you are a very fortunate and lucky personage (Mahabhaga). You may get a
doubt, that whatever you have thought in your mind, may get expressed outside, with a
different meaning or action. May I assure you, that this will not happen, as your “Jnana"
will never become “fruitless” (wasted). Whatever meaning, which would arise in your
mind, will be appropriate and correct. Please also do not doubt, that whatever you would
say now, about our Lord will not be accepted or approved by others. May I assure you,
again, that your doubt is unfounded - as you are a person of sacred fame (Suchisravaha) -

Canto 1 Page 592

again, that your doubt is unfounded - as you are a person of sacred fame (Suchisravaha) -
equal to our Lord's own sacred "fame" (Pavitrakeerthi). Usually, in this world, such noble
persons, with so much of sacred fame, are always respected. You also are eager to
describe our Lord's Leelas and stories — as you are fully devoted to “truth”! Only our
Lord's Leelas and virtues are truthful. All others are untruthful!'

“Like the observance of a vow is the cause for the rise of “Dharma", in the same way,
only listening to the stories and Leelas of our Lord, is the cause for the rise of “Dharma".
You have followed the discipline of Vedic and other scriptural studies (Dritavrataha).
Alternately, it can be said, that your devotion to our Lord’s virtues and stories has been
caused, by your taking this path of disciplined observance of various sacred vows - like
scriptural study etc. (Swaadhyaya)."

"Some may say, that our Lord does not have the virtue or quality (nay the power) to get
everyone "released" from their "bondage" of time (Kaala); but let me assure you, that our
Lord is Urukrama - our Lord’s holy feet is very long - as He manifested such huge feet
(feat also) as Lord Vaamana (and as Lord Trivikrama) — that within a second, He made
His holy feet so very big and long, that, it occupied and surrounded the entire Universe."
This story is told later.

“All “Jeevas" are bound by the pangs of “time" (Kaala). To get them released from this
‘bondage" is the “best” help anyone can render. Through the “ingress" of our Lord’s
stories and Leelas - as our Lord is the controller of the factor of “time" (Kaala) - these
"pangs” of bondage can be destroyed. This is the point explained through the words “for
the liberation of everyone from bondage” (Akhilaband-Hamukthaya). You may say that,
in this world, it is not well known, that the stories and Leelas of our Lord are capable of
liberating everyone from their “bondage", I would still tell you another way, that you
should remember our Lord's Leelas and stories in your “Samaadhi”. If you remember our
Lord's Leelas and stories, in this way, then our Lord Himself will manifest in you, as He
is the redeemer of everyone. All these stories and Leelas, of our Lord, which you shall
remember in your "Samaadhi" should be "specially beneficial for the origination of pure
Bhakthi to our Lord". In this way, sage Naarada gave this “Saadhan” (spiritual practice)
to Sri Veda Vyaasa, so that he can conquer and remove his “sorrow".

It is not proper to speak about anything other than our Lord's stories and Leelas — as
per the next verse.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
12-16 Devotional service as the only valuable asset
1.5.14

tato 'nyathä kiïcana yad vivakñataù

påthag dåças tat-kåta-rüpa-nämabhiù
na karhicit kväpi ca duùsthitä matir
labheta vätähata-naur iväspadam

Word-For-Word Meanings

Canto 1 Page 593

tataù—from that; anyathä—apart; kiïcana—something; yat—whatsoever; vivakñataù—
desiring to describe; påthak—separately; dåçaù—vision; tat-kåta—reactionary to that;
rüpa—form; nämabhiù—by names; na karhicit—never; kväpi—any; ca—and; duùsthitä
matiù—oscillating mind; labheta—gains; väta-ähata—troubled by the wind; nauù—boat;
iva—like; äspadam—place.

SP Translation
Whatever you desire to describe that is separate in vision from the Lord simply reacts
with different forms and names to agitate the mind, as the wind agitates a boat which has
no resting place.

VCT translation
The intelligence of people desiring to speak on other subjects, who develop another
vision, become disturbed by the words describing these other objects, and can never
attain its proper object. It is like a boat attacked by the wind.

VA translation
"If a person wants to tell anything else, other than our Lord's Leelas and stories, "the
saying and telling" of this person, who sees everything divided and different, are listened
by those people, whose "intellects" get wavering, through the names and forms explained
therein (i.e, the variety). Their “intellects" are comparable to a "boat”, which is timed
about by a whirlwind, and which is unable to find a fixed mooring place (i.e, a resting
“peaceful" place)."

Summary of verse:

Purport
Çré Vyäsadeva is the editor of all descriptions of the Vedic literatures, and thus he has
described transcendental realization in different ways, namely by fruitive activities,
speculative knowledge, mystic power and devotional service. Besides that, in his various
Puräëas he has recommended the worship of so many demigods in different forms and
names. The result is that people in general are puzzled how to fix their minds in the
service of the Lord; they are always disturbed about finding the real path of self-
realization. Çréla Näradadeva is stressing this particular defect in the Vedic literatures
compiled by Vyäsadeva, and thus he is trying to emphasize describing everything in
relation with the Supreme Lord, and no one else. In fact, there is nothing existent
except the Lord. The Lord is manifested in different expansions. He is the root of the
complete tree. He is the stomach of the complete body. Pouring water on the root is the
right process to water the tree, as much as feeding the stomach supplies energy to all
parts of the body. Therefore, Çréla Vyäsadeva should not have compiled any Puräëas
other than the Bhägavata Puräëa because a slight deviation from that may create havoc
for self-realization. If a slight deviation can create such havoc, then what to speak of
deliberate expansion of the ideas separate from the Absolute Truth Personality of
Godhead. The most defective part of worshiping demigods is that it creates a definite
conception of pantheism, ending disastrously in many religious sects detrimental to the
progress of the principles of the Bhägavatam, which alone can give the accurate
direction for self-realization in eternal relation with the Personality of Godhead by
devotional service in transcendental love. The example of the boat disturbed by whirling
wind is suitable in this respect. The diverted mind of the pantheist can never reach the

Canto 1 Page 594

wind is suitable in this respect. The diverted mind of the pantheist can never reach the
perfection of self-realization, due to the disturbed condition of the selection of object.

Sarartha Darsini tika

The positive statement having been made, the negative version is now expressed. Some
people desire to speak about topics other than the pastimes of the Lord. Having desired,
they speak, and having spoken someone hears from them. And this causes a different type
of vision. For persons having a vision of objects other than the lord’s pastimes resulting
from desire to speak about other things, the intelligence, disturbed by words (nämabhiù)
describing other objects (rüpa) produced by the different vision, at no time and at no
place can attain its destination. It is like a boat beaten by the wind. Being turned about by
the wind and going in various directions, struck by the wind, it sinks. Similarly the
intelligence is destroyed because of skilful words, poetry, karma and jïäna.

Bhavartha Dipika
vipakñe doñäntaram äha, tata iti. tata urukrama-ceñöität påthag dåço ’ta evänyathä
prakäräntareëa yat kiïcid arthäntaraà vivakñatas tayä vivakñayä kåtaiù sphuritai rüpair
nämabhiç ca vaktavyatvenopasthitair duùsthitänavasthitä saté matiù kadäcit kväpi viñaye
äspadaà sthänaà na labheta, vätenähatä äghürëitä naur iva. tad uktaà gétäsu,
“vyavasäyätmikä buddhir ekeha kuru-nandana. bahu-çäkhä hy anantäç ca buddhayo
’vyavasäyinäm.” ity-ädi.

Çré Subodhiné:
Any other “Dharma”, other than “Bhagavad Dharma" is made up of one’s intellect only!
Hence, there is no "stability" in them. Each one will be different, from each other, and
"contrary" too! No one can properly describe them also. Like a "mirage”, these are not
fixed or permanent. Moreover, as the “meanings of words" can be given endlessly, it is
indeed wrong to speak anything else, than the Leelas and stories about our Lord.

A doubt arises now. “You have told, that the Leelas and stories of our Lord are also
limitless, and due to this, will this “blemish" be applicable to our “Lord's Leelas and
stories" also? (As they are also endless like thoughts and words.) On this it is said, that
our Lord's Leelas and stories are not based on “intellectual ideas”, and despite being
“limitless", there is a discipline in this! Hence, our Lord's Leelas and stories can be told
in a proper way!

It is also true, that except the Leelas and stories of our Lord, all other types of thinking
and actions pertaining to other thing, however righteous they are, will give only sorrow,
and the “intellect", which thinks of these "matters", also becomes sorrowful! This is
indicated, through the word “alternately" (Anyatba) used in this verse. The word
"Tataha" (of that) is used to indicate "from our Lord’s Leelas and stories".

Thus, if someone wants to tell anything else, than our Lord's Leelas and stories, then he
is supposed to be not doing it right. Although, whatever is there or happening, at the
highest truth-level are only our Lord's Leelas and stories only (as our Lord is the "Aatma"
of every Being), but as these "stories" are not told, as being belonging to our Lord or
about Him, they do not attain the status and value of being our Lord's Leelas and stories.
Thus, it is said here, very clearly, that anything told, other than our Lord’s stories and
Leelas, is not respectable at all!

By telling about "other things", a person gets only sorrow. There is no doubt on this.
Even to get a desire to tell anything else is sorrowful indeed! Why? This sort of eagerness

Canto 1 Page 595

Even to get a desire to tell anything else is sorrowful indeed! Why? This sort of eagerness
and knowledge is separate and different from our Lord - as these words do not have our
Lord as the “goal”. Even if this speaker who tells about “other" things, has respect for our
Lord, as his “vision" is far away from our Lord, and as the “goal" in his mind is not our
Lord, he has to, perforce, speak about all "other" things as "separate" only (i.e. separate
from our Lord). Due to this, as our Lord’s virtues and qualities as do not get ingressed
into this "intellect”, and he does not get bliss and joy from anywhere else, he becomes
sorrowful in his "intellect", despite his keen desire to speak about "bliss and joy"!

This "divided" vision, makes him give "distorted" meanings, with various "names and
forms” (i.e. endless explanations). Neither, are they pertaining to our Lord’s qualities
and virtues. They are made by the “imagination” of their own “intellect”, and, due to
this, all their “thoughts” end in their “intellect" only (not in our Lord). As, the intellect
is only a web of endless thoughts, it can never get fixed in one place. All these
“imaginations”, bereft of thoughts about our Lord's Leelas and stories, are not based or
dependent on our Lord. Due to this, the intellect attains great sorrow and unhappiness.
It becomes also cruel and wicked! Here, the “thoughts” are compared to a "boat" tossed
about by the whirlwind, unable to reach the desired destination, for safe mooring. In the
same way, the “intellect" also, finds no safe resting place, due to the “blemish” of
“imagination" (Kalpana).

Due to the "limitless" nature of “thoughts", (Kalpana) as they have no “end" at all, and as
this “endless process" gives great sorrow to the intellect, it is said. That a wise person will
never say anything else, than the glory and greatness of our Lord! Now, it is told that, it
is “sinful", even to speak about various activities involved in the "worldly" duties (for
living), wherein our Lord’s glory is not spoken of - as per the next verse.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
12-16 Devotional service as the only valuable asset
1.5.15

jugupsitaà dharma-kåte 'nuçäsataù

svabhäva-raktasya mahän vyatikramaù
yad-väkyato dharma itétaraù sthito
na manyate tasya niväraëaà janaù

Word-For-Word Meanings
jugupsitam—verily condemned; dharma-kåte—for the matter of religion; anuçäsataù—
instruction; svabhäva-raktasya—naturally inclined; mahän—great; vyatikramaù—
unreasonable; yat-väkyataù—under whose instruction; dharmaù—religion; iti—it is thus;
itaraù—the people in general; sthitaù—fixed; na—do not; manyate—think; tasya—of that;
niväraëam—prohibition; janaù—they.

SP Translation
The people in general are naturally inclined to enjoy, and you have encouraged them in
that way in the name of religion. This is verily condemned and is quite unreasonable.
Because they are guided under your instructions, they will accept such activities in the

Canto 1 Page 596

Because they are guided under your instructions, they will accept such activities in the
name of religion and will hardly care for prohibitions.

VCT translation
You have created a great disturbance by teaching a s condemned subject to people
attached to material enjoyment in order to make them accept dharma. Thinking that
what you have taught is real dharma, they do not consider giving it up.

VA translation
“The human being has to put effort to protect his “body", considering it as one’s own
“Aatma". This is Dharma. It is indeed, grossly wrong, to speak about this condemnable
idea to those, who are already attached and attracted to this way of thinking! Why?
Because, influenced through the words of this “instructor” (advisor), these persons, who
are devoid of the power to think properly, will, after our cautioning them to ignore such
"words of advice", continue to disregard our own words of advice (and act to the
contrary)."

Summary of verse:

Purport
Çréla Vyäsadeva's compilation of different Vedic literatures on the basis of regulated
performances of fruitive activities as depicted in the Mahäbhärata and other literature is
condemned herewith by Çréla Närada. The human beings, by long material association,
life after life, have a natural inclination, by practice, to endeavor to lord it over material
energy. They have no sense of the responsibility of human life. This human form of life
is a chance to get out of the clutches of illusory matter. The Vedas are meant for going
back to Godhead, going back home. To revolve in the cycle of transmigration in a series
of lives numbering 8,400,000 is an imprisoned life for the condemned conditioned souls.
The human form of life is a chance to get out of this imprisoned life, and as such the
only occupation of the human being is to reestablish his lost relationship with God.
Under the circumstances, one should never be encouraged in making a plan for sense
enjoyment in the name of religious functions. Such diversion of the human energy
results in a misguided civilization. Çréla Vyäsadeva is the authority in Vedic explanations
in the Mahäbhärata, etc., and his encouragement in sense enjoyment in some form or
other is a great barrier for spiritual advancement because the people in general will not
agree to renounce material activities which hold them in material bondage. At a certain
stage of human civilization when such material activities in the name of religion (as
sacrificing animals in the name of yajïa) were too much rampant, the Lord incarnated
Himself as Buddha and decried the authority of the Vedas in order to stop animal
sacrifice in the name of religion. This was foreseen by Närada, and therefore he
condemned such literatures. The flesh-eaters still continue to perform animal sacrifice
before some demigod or goddess in the name of religion because in some of the Vedic
literatures such regulated sacrifices are recommended. They are so recommended to
discourage flesh-eating, but gradually the purpose of such religious activities is forgotten,
and the slaughterhouse becomes prominent. This is because foolish materialistic men do
not care to listen to others who are actually in a position to explain the Vedic rites.
In the Vedas it is distinctly said that the perfection of life is never to be attained either
by voluminous work, or by accumulation of wealth or even by increasing the population.
But it is so attained only by renunciation. The materialistic men do not care to listen to
such injunctions. According to them, the so-called renounced order of life is meant for

Canto 1 Page 597

such injunctions. According to them, the so-called renounced order of life is meant for
those who are unable to earn their livelihood because of some corporeal defects, or for
persons who have failed to achieve prosperity in family life.
In histories like the Mahäbhärata, of course, there are topics on transcendental subjects
along with material topics. The Bhagavad-gétä is there in the Mahäbhärata. The whole
idea of the Mahäbhärata culminates in the ultimate instructions of the Bhagavad-gétä,
that one should relinquish all other engagements and should engage oneself solely and
fully in surrendering unto the lotus feet of Lord Çré Kåñëa. But men with materialistic
tendencies are more attracted to the politics, economics and philanthropic activities
mentioned in the Mahäbhärata than to the principal topic, namely the Bhagavad-gétä.
This compromising spirit of Vyäsadeva is directly condemned by Närada, who advises
him to directly proclaim that the prime necessity of human life is to realize one's eternal
relation with the Lord and thus surrender unto Him without delay.
A patient suffering from a particular type of malady is almost always inclined to accept
eatables which are forbidden for him. The expert physician does not make any
compromise with the patient by allowing him to take partially what he should not at all
take. In the Bhagavad-gétä it is also said that a man attached to fruitive work should not
be discouraged from his occupation, for gradually he may be elevated to the position of
self-realization. This is sometimes applicable for those who are only dry empiric
philosophers without spiritual realization. But those who are in the devotional line
should never be so advised.

Sarartha Darsini tika

“I wrote the Mahäbhärata and other works so that people could hear the glories of the
Lord, but I have first presented material happiness in these works in order to promote
scriptures to materialistic persons who do not want bhakti. But that is not my real
intention. The proof is Vidura’s words:

munir vivakñur bhagavad-guëänäà sakhäpi te bhäratam äha kåñëaù |

yasminn nåëäà grämya-sukhänuvädair matir gåhétän hareù kathäyäm ||

O sage! Your friend Vedavyäsa desiring to describe the qualities of the Lord, wrote
Mahäbhärata. In that work he attracted men's attention to topics of the Lord through
topics about material happiness. SB 3.5.12

That is true. As Vidura said, in order to make people accept worship of the Lord (dharma-
kåte) you have taught what is condemned, karma (jugupsitam). A great disturbance has
come about for materialistic people who are attached to enjoy from impressions arising for
sense objects (svabhäva-raktasya) because you have taught material dharma. But though
your intention was to help them, you have actually injured them. How? Because
materially minded men (präkåtaù) ascertaining what you explained to be the correct path
(dharma iti)—thinking that it is not a fault to offer meat to the devatäs and pitås, do not
consider giving up that path, and do not consider what is actually to be done: sarva-
dharmän parityajya mäm ekaà çaraëam vraja. They think that this statement is not part of
the path you have outlined for enjoyment. Bhaööa has said the following in relation to a
different topic:

tatraivaà çakyate vaktuà ye’nye paìgv-ädayo naräù |

gåhasthatvaà na çakyante kartuà teñäm ayaà vidhiù ||
naiñöhika-brahmacaryaà vä parivräjakatäthavä |
tair avaçyaà gåhétavyä tenädäv etad ucyate ||

It should be said that this instruction is for those who cannot follow household life such
as disabled persons. Such persons only must take vows of permanent brahmacarya or

Canto 1 Page 598

as disabled persons. Such persons only must take vows of permanent brahmacarya or
sannyäsa. Thus this is explained in the beginning.

Bhavartha Dipika
tad evaà hari-yaço vinä bhäratädiñu kåtaà dharmädi-varëanamakiïcit karam ity uktam.
pratyuta viruddham eva jätam ity äha, jugupsitam iti jugupsitaà nindyaà kämya-karmädi
tatra svabhävata eva raktasya anurägiëaù puruñasya dharma-kåte dharärtham anuçäsataù
prerayatas tava mahänayaà vyatikramo ’yäyaù. kuta ity ata äha. yasya väkyato ’yam eva
mukhyo dharma iti sthira itaraù präkåto janaù. tasya kämya-karmäder anyena tattva-jïena
kriyamäëaà niväraëaà svayam eva vä tvayä kriyamäëam. yadvä “na karmaëä na prajayä
dhanena tyägenaike amåtatvam änaçuù” ity-ädi-çrutyä kriyamäëaà niväraëaà yathärtham
etad iti na manyate, kintuà pravåtti-märgän adhikåta-viñayaà tad iti kalpayati. tad uktaà
matäntaropanyäse bhaööaiù “tatraiva çakyate vaktuà ye ’ndha-paìgv-ädayo naräù.
gåhasthatvaà na çakñyanti kartuà teñäm ayaà vidhiù. naiñöhikaà brahmacaryaà vä
parivräjakatäpi vä. tair avaçyaà grahétavyä tenädäv etad ucyate.” ity-ädi.

Çré Subodhiné:
Like a person, who exhorts people to drink, that which is prohibited and eat that "food",
which is also prohibited, is punished by being thrown into 'hell" (Natakam), in the same
way, by considering the ‘body" as the "Aatma” and to exhort the people to put efforts to
maintain this “body" only, - considering this as its true Dharma - this action also is
considered as the "gateway to hell”! Some may defend this idea by telling that, due to the
"blemish’ present in the "body”, perhaps the people may not, on their own, put efforts to
protect the "body”, and it is necessary, therefore, to tell them that "it is duty of everyone
(Dharma) to put efforts to protect the body etc.". They may further say, that there is
nothing wrong in advising everyone like this! On this, it is said, that this type of "saying"
is inappropriate. Why? Usually, all people are already attached to their bodies etc. Due
to this, as per the saying, “He, who is attached to an object or person always speaks about
the qualities and virtues of that object or person only", it is but natural, that these
"worldly" persons always speak about the allurements of this world. On the contrary, it
has been also told that, “those who do not like an object or a person always condemn this
object or person only". In this way, when there is attachment to an object or person,
then, the person forgets all the “bad qualities" and speaks about the “good things” only!

If a person gets the ‘knowledge", that the attachment to the body etc. is due to our
“nature" (Swabhaava) and not “real by itself”, then, perhaps, people may not put effort
to look after the body etc. But, when they realize that, it is indeed “Dharma" only to put
efforts to maintain one’s body etc., then, no one will lose interest in putting this effort to
protect their body etc.

But to tell people, that it is “Dharma" to protect one's body etc, will be a “violation" of
the Vedic knowledge, which is based on our Load’s desire, will and orders! This sort of
“advice and teaching" will be unjustifiable, and will be tantamount to lead the world
“astray" from the correct path! i.e, to tell the “wrong path" to the world! — As good as
pushing a blind person into a dark well!

If it is told that, someone else may “stop" him (from this fall), it is said, that these
persons lack the capacity and power to "think rightly” for themselves. These people will
continue to be influenced by the previous “advisor's" opinion that, “it is the duty to
regard the body as the “Aatma". In this way, as their “intellect" is established in this
thought, they will disregard any other wholesome advice, which is contrary to their
“fixed" opinion! Why? This person has the attachment to his body etc. and will have to
take "birth" again. It is due to this ignorance of regarding the “body" as the “Aatma”,
Canto 1 Page 599
take "birth" again. It is due to this ignorance of regarding the “body" as the “Aatma”,
that, the “Jeeva" has to take “births” again and again! This “Jeeva" also thinks, that this
advice of “not regarding the “body etc.” as the “Aatma” is applicable only to those
"Mahayogis”, and told only with a view to “praise" them! They also wrongly assume, that
this advice is only intended for those, who have no “authority" to follow the Vedic
systems! In this way, they think, that it is right and proper to regard the “body etc." as
the “Aatma"! Sometimes they think, it may not be right also! e.g. Sage Apasthamba says
that, “it is wrong to regard the “body" as the “Aatma"; Bhatta says that, ‘persons who are
blind and lame are not entisted to lead a family life. These persons can opt to lead a
celibate or Sannyasi's life — or remain as they are". If he opts for Sannyasa, then he
should live without the "ignorance” (attachment) to the body. But those who remain as
“householders" and do not take "Sannyaasa", need not worry, if they continue to live
with the “ignorance" of being attached to their body etc! Such views have been
expressed by different thinkers. (The purport of all this, is that only listening, thinking
and speaking about our Lord's Leelas, stories and glory is the right attitude, and an ideal
devotee should totally give up his attachment or desire for anything else.)

Another doubt arises. Sri Veda Vyaasa was fully well versed both in the former and the
latter portions of the Vedas. He was also an adept in both the "Jnana" and the “Karma"
paths. Then, what is the necessity to describe this “Bhakthi” path of rendering the
“praise" of our Lord? On this, it is said

Krama Sandarbha
tadevaà hariyaço gauëékåtya bhäratädiñüktaà jugupsitakämyakarmädivarëanapräcuryaà
lokänäà tadekaniñöhatväya jätamityäha jugupsitamiti. svabhävaraktasya
anädiviñayaväsanayä svabhävata eva kämanäparasya puruñasya dharmakåte
bhagavaddharmaparyantasya niñkämasya dharmasya kåte bhagavaddharmameva tatra
paryavasäyayitumanu nirantarameva nindyaà kämyaà karma çäsataù upadiçato na tu
vede pravartanärthaà tatprarocanayä patkiïcidanüdya muhurapavadataù
kasyacidanyasyäpi mahän vyatikramo vedatätparyollaìghanenänyäyaù syät, bhavataù
syäditi tu kathaà braväëéti bhävaù. nanu vedepi öadåçakämyakarmakathanasya nirantaratä
dåçyate taträha yadväkyata iti. yasya tvadvidhasya väkyato
durühavedärthanirëäyakädväkyädvacanamäträt kimuta
brahmalokaprasiddhaçatakoöivistarapuräëetihäsataù svecchayä yena saìgåhétät
tattadväkyäditaro janastadeva kartavyamiti parämåçan sthito yatra niçcalaù syät tasya
tadvidhasya niväraëamanyathä vaktåtayä cintanaà tava svalpatamaväkyenaëyasya
pracuratamaväkyenäpi na manyeta yasmättava çiñyäëämapi jaiminyädénäm anyä prapattiù
dåçyate, tasmätpravåttaà dharmaà parityajya nivåttatarñairupagéyamänädityädirétyä
sarveñäà sarväpacchamakaà kämyaà ca yadbhagavadyaçastadeva varëyatämiti bhävaù.
“ato na buddhibhedaà janayedajïänäà karmasaìginäm. joñayetsarvakarmäëi vidvän
yuktaù samäcaranni” ti çrégétäväkyaà tu jïänädyupadeñöaviñayameva, tu
bhagavaddharmamahimajïatvädåçaviñayam. taduktaà çrémadajitena “svayaà niçreyasaà
vidvän na vaktyajïäya karma hi. na räti rogiëo ’pathyaà väïchatopi bhiñaktamaù.” iti
tädåçe upadeçe sarveñämeva paraviçväsäspadatväditi bhävaù.

Describing in detail kämya-karma, which is criticized by Bhärata and others and which
make glories of the Lord secondary, produces complete attachment to those karmas in the
people. That is expressed in this verse. You have taught (çäsataù) kämya-karma, which is
always (anu) condemned (jugupsitam), in order to lead the people to bhakti, to produce
niñkäma-dharma leading to bhakti (dharma-kåte), to people full of material desires by
their nature, from beginningless impressions of senses objects (svabhäva-raktasya).

In spreading this teaching, this will produce great injustice (mahän vyatikramaù) to the

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In spreading this teaching, this will produce great injustice (mahän vyatikramaù) to the
Vedas by ignoring the real meaning of the Vedas. But the fault is not with some person
who constantly speaks badly after hearing a little, with great attachment to enjoyment, but
with you. How could you speak such words?

“Does one not see such absorption in kämya-karma even in the Vedas?” That is explained
in the second part of the verse. From such explanations, people become fixed in the idea
that dharma is different from the Vedas which are difficult to understand, what to speak of
the Puräëas and Itihäsas numbering in the millions in Brahma-loka, which were compiled
by Vyäsa by his will. They do not think of giving those ideas up as false explanations, even
though such explanations are meagre in comparison to many explanations to the contrary.

Since one sees even your disciples like Jaiminé making other ascertainments, giving up
dharma either pravåtti or nivåtti dharma, you should describe only the glories of the Lord,
which attains what is desirable--destroying all misfortunes.

nivåtta-tarñair upagéyamänäd

bhavauñadhäc chrotra-mano-’bhirämät

ka uttamaçloka-guëänuvädät

pumän virajyeta vinä paçughnät

Except for a killer, what person would ever cease hearing glorification of the qualities of
the famous Lord, sung profusely by liberated souls, by persons desiring relief from
material suffering, and by persons desiring pleasure for the ear and mind? (SB 10.1.4)

na buddhi-bhedaà janayed ajïänäà karma-saìginäm |

joñayet sarva-karmäëi vidvän yuktaù samäcaran ||

The wise man should not disturb the intelligence of the ignorant attached to results of
their work. Engaging in all work with detachment, the wise man should engage them in
activity. (BG 3.26)

This is a statement concerning teaching of jïäna, not the glories of bhakti.

Ajita says:

svayaà niùçreyasaà vidvän na vakty ajïäya karma hi |

na räti rogiëo’pathyaà väïchato ‘pi bhiñaktamaù ||

One who knows the highest good will never instruct a foolish person to engage in
material enjoyment, just as an experienced physician does not give his patient food
injurious to his health, even if the patient desires it. (SB 6.9.50)

All people should be taught the highest faith.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
Canto 1 Page 601
Krishna’s pastimes
12-16 Devotional service as the only valuable asset
1.5.16

vicakñaëo 'syärhati vedituà vibhor

ananta-pärasya nivåttitaù sukham
pravartamänasya guëair anätmanas
tato bhavän darçaya ceñöitaà vibhoù

Word-For-Word Meanings
vicakñaëaù—very expert; asya—of him; arhati—deserves; veditum—to understand;
vibhoù—of the Lord; ananta-pärasya—of the unlimited; nivåttitaù—retired from;
sukham—material happiness; pravartamänasya—those who are attached to; guëaiù—by
the material qualities; anätmanaù—devoid of knowledge in spiritual value; tataù—
therefore; bhavän—Your Goodness; darçaya—show the ways; ceñöitam—activities;
vibhoù—of the Lord.

SP Translation
The Supreme Lord is unlimited. Only a very expert personality, retired from the activities
of material happiness, deserves to understand this knowledge of spiritual values.
Therefore those who are not so well situated, due to material attachment, should be
shown the ways of transcendental realization, by Your Goodness, through descriptions of
the transcendental activities of the Supreme Lord.

VCT translation
The wise person, giving up material happiness, can realize the happiness of the Lord
who is beyond measure and then take to bhakti, setting an example for others. Describe
the pastimes of the Lord for those materialists who are pushed by the guëas of matter.

VA translation
"He, who is able to renounce everything, can only realize the bliss of Brahman which is
“beyond" everything! In other words, he only can attain this bliss. But, those persons
who are deeply attached to their bodies and other material pursuits, are not able to attain
this "bliss". Hence, with a view to redeem these “worldly" persons, please explain the
Leelas and stories of our Lord."

Summary of verse:

Purport
Theological science is a difficult subject, especially when it deals with the
transcendental nature of God. It is not a subject matter to be understood by persons who
are too much attached to material activities. Only the very expert, who have almost
retired from materialistic activities by culture of spiritual knowledge, can be admitted to
the study of this great science. In the Bhagavad-gétä it is clearly stated that out of many
hundreds and thousands of men only one person deserves to enter into transcendental
realization. And out of many thousands of such transcendentally realized persons, only a
few can understand the theological science specifically dealing with God as a person. Çré
Vyäsadeva is therefore advised by Närada to describe the science of God directly by

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Vyäsadeva is therefore advised by Närada to describe the science of God directly by
relating His transcendental activities. Vyäsadeva is himself a personality expert in this
science, and he is unattached to material enjoyment. Therefore he is the right person to
describe it, and Çukadeva Gosvämé, the son of Vyäsadeva, is the right person to receive
it.
Çrémad-Bhägavatam is the topmost theological science, and therefore it can react on the
laymen as medicinal doses. Because it contains the transcendental activities of the Lord,
there is no difference between the Lord and the literature. The literature is the factual
literary incarnation of the Lord. So the laymen can hear the narration of the activities
of the Lord. Thereby they are able to associate with the Lord and thus gradually become
purified from material diseases. The expert devotees also can discover novel ways and
means to convert the nondevotees in terms of particular time and circumstance.
Devotional service is dynamic activity, and the expert devotees can find out competent
means to inject it into the dull brains of the materialistic population. Such
transcendental activities of the devotees for the service of the Lord can bring a new
order of life to the foolish society of materialistic men. Lord Çré Caitanya Mahäprabhu
and His subsequent followers exhibited expert dexterity in this connection. By following
the same method, one can bring the materialistic men of this age of quarrel into order
for peaceful life and transcendental realization.

Sarartha Darsini tika

Please condemn other paths and describe the glories of the Lord only!

It was said in the previous verse that the people devoid of proper discrimination (itaraù
janaù) were certain that you recommended the material path. Now, those people who
have discernment (vicakñaëaù) can understand the happiness of the Lord, giving up
material pleasure (nivåttitaù), since the Lord is beyond time (ananta-pärasya) and
measurement whereas material pleasure is very limited. Understanding that the happiness
of the Lord is unlimited, he will perform bhakti for attaining that happiness. By seeing the
preference of the discerning person for bhakti the undiscerning person will also take up
the process. Yad yad äcarati çreñöhas tat tad evetaro janaù: whatever actions the superior
person performs others will follow. (BG 3.21) For this reason (tataù) describe those
pastimes of the Lord. Show the pastimes of the Lord in order to liberate those who are
devoid of discrimination (anätmanaù), pushed by the guëas of material nature. O Lord!
This address to the Lord implies: “This is possible because that even such a person, giving
up all else and performing pure bhakti will attain your bliss.”

Or the verse has another meaning. “But if the people do not think of giving up their path,
even now if I follow your instruction and preach bhakti with rejection of all else, they will
reject this scripture.” No, it is not so. In this world not all people are undiscerning.
Discerning people do exist (vicakñaëaù) and they can understand the happiness of the
Lord who is devoid of an end by time (ananta-pärasya) -- who is even now existing (pra +
vartamänasya). Things which are temporary can be measured. He has a body without
material guëas (guëaiù anätmanaù), a body of eternity, knowledge and bliss — which is
not possible to measure.

Bhavartha Dipika
nanu yady evaà pravåtti-märgo nindyate tarhi nivåtti-märge sarva-kriyä-tyägenaiva
pärameçvara-sukha-svarüpänubhüteù kià tad yaçaù-kathanenäpi taträha, vicakñaëa iti.
vicakñaëo nipuëaù. kaçcid eva nivåttitaù sarva-kriyänivåttyäsya vibhoù sukhaà
nirvikalpaka-sukhätmakaà svarüpaà vedituà jïätum arhati na punar avicakñaëaù
pravåtti-svabhävaù. vibhutve hetuù, na antaù kälataù, päraà ca deçato yasya tasya vibhoç
ceñöitam. tataù käraëät he vibho, anätmano dehädy-abhimänino ’ta eva guëaiù

Canto 1 Page 603

ceñöitam. tataù käraëät he vibho, anätmano dehädy-abhimänino ’ta eva guëaiù
sattvädibhiù pravartamänasya janasya darçaya bhavän iti. tvam ity arthaù. päöhäntare he
bhavann iti sambodhanam.

Çré Subodhiné:
When a devotee follows the path of “desircless action", then he attains the happiness
and bliss of his "Aatma". For those, like Sri Sukadeva, who have renounced everything,
(i.e. those who follow the path of “Jnana”), the attainment of the bliss of Brahman takes
place. But, at this time, people lack the quality of renunciation and detachment. For
these persons, we have to provide a new wav or effort, so that, these persons also attain
the “bliss" of Brahman. In the two parts of the Vedas, the attainment of the bliss of
"Aatma”. through the path of “action" and of the bliss of "Brahman”, through the path of
“Jnana” have been described- But, as at the present time, both of the above two paths
cannot be practiced by anyone. - as the people lack "detachment" (Vairagyam). Hence,
for these persons, the Path of Bhakthi to our Lord, through listening to His glory. Leelas
and stories has been provided. With this in view, sage Naarada says, that some great
devotee, having realized the bliss of our Lord, which is beyond time and space, should
speak about the glory and the Leelas of our Lord, with a view to redeem those, who are
deeply attached to this material world. But none can attain our Lord's “bliss” without His
grace or will. This is referred to here, with the words “Vibhobo" i.e. our Lord is all
pervasive, being present everywhere. Due to this. His “bliss” also is great and glorious.
Hence, our Lord's “bliss” cannot be understood or realized by everyone. Especially, those,
who are attached to their “worldly” joys and pleasures can never realize or understand
this highest “bliss" of our Lord!

The word “Sukham" (bliss — happiness) has been used, both in the first and second
lines of this verse, and they arc related to each other. The syllable “Na" (not at all)
indicates, that this “bliss" cannot be understood at all. But, it is said, that the realization
and attainment of this “Brahmic bliss" is possible, if a devotee disassociates himself from
the company of those, who are attached to the pursuit of “worldly" pleasures and joys.
But this devotee will never be able to redeem these persons, who are attached to the
“worldly” pleasures and joys. “Oh sage Veda Vyaasa! You are the teacher and guide for
those, who are involved in the path of “action", as you have pul a lot of efforts for their
sake and welfare. Hence, with a view to redeem these persons, you have to describe the
Leelas, virtues and stories of our Lord. Our Lord is omnipresent! Is all-capable
(omnipotent). Hence, by describing the virtues and glory of our Lord, all your desires
will get fulfilled and protected”!

In this way, sage Naarada told sage Veda Vyaasa that, “you should describe the Leelas
and stories of our Lord”. Now, through the next two verses, the glory of service and
worship of our Lord (and the necessity thereof) are explained.

Krama Sandarbha
pürvvamabhipretaà yaçovarëanameva spañöamupadiçati vicakñaëa iti. vicakñaëo bhavän
ityanvayaù. he vibho yato vicakñaëo bhavän sarvvato nivåttipürvvakamasya vibhoù
çrébhagavataù sambandhi sukhaà bhaktirüpaà veditumarhati yogyo bhavati tato
hetoranätmanaù päramärthikabuddhihénasya ata eva guëairviñayaistat. sukhena
pravarttamänasyäpi janasya kåte tasya ceñöitaà lélämeva tvaà varëaya
“nivåttatarñairupagéyamaëäd bhavauñadhäcchrotramano ’bhirämäd” iti tasyäpyanäyäsena
tatsukhapräptyupapatteù. tato nivåttänäà tu sukhameva tadudbhütäm bhavediti bhävaù.
bhavanniti päöhe sambodhanam. tataçca vicakñaëo yo bhavati sa eva sarvvaviñayanivåttyä
bhajanäntareëa yadasya bhaktirüpaà sukhaà tadveditumarhati. ato yadyapi “sa saàhitäà

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bhajanäntareëa yadasya bhaktirüpaà sukhaà tadveditumarhati. ato yadyapi “sa saàhitäà
bhägavatéà kåtvänukramya cätmajam. çukamadhyäpayämäsa nivåttinirataà munim” iti
tathä “hitvä svaçiñyän pailädén bhagavän bädaräyaëaù. mahyaà puträya çäntäya paraà
çästramidaà jagäv” iti tasyaiva mukhyädhikäritvamuktaà, tathäpi
nivåttaparñairityädinyäyena guëaiù pravarttamänasyäpi hitärthaà tasya ceñöitameva
darçayetyädi pürvavat.

He teaches clearly the glories of the Lord previously mentioned. You are intelligent
(vicakñaëaù). O powerful one (vibho). Because you are intelligent you should know about
happiness related to the Lord (vibhoù)—bhakti. Because of this (tataù), you should speak
about the pastimes of the Lord to persons devoid of spiritual intelligence (anätmanaù)
pursuing material happiness, influenced by the sense objects (guëaiù)

nivåtta-tarñair upagéyamänäd

bhavauñadhäc chrotra-mano-’bhirämät

ka uttamaçloka-guëänuvädät

pumän virajyeta vinä paçughnät

Except for a killer, what person would ever cease hearing glorification of the qualities of
the famous Lord, sung profusely by liberated souls, by persons desiring relief from
material suffering, and by persons desiring pleasure for the ear and mind? (SB 10.1.4)

By attaining that spiritual happiness easily they can give up material happiness. Another
version has bhavan in the vocative. O respected person! The person who is intelligent
should know the happiness of bhakti, after performing worship and giving up material
enjoyment.

Çukadeva’s main qualification is stated as follows:

sa saàhitäà bhägavatéà kåtvänukramya cätma-jam |

çukam adhyäpayäm äsa nivåtti-nirataà muniù ||

Having already made the Bhägavatam, the sage Vyäsa revised it and taught it to his son
Çukadeva who had realized Brahman. (SB 1.7.8)

hitvä sva-çiñyän pailädén bhagavän bädaräyaëaù

mahyaà puträya çäntäya paraà guhyam idaà jagau

The incarnation of Godhead Vedavyäsa, ignoring his disciples headed by Paila, instructed
Çrémad-Bhägavatam to me because I was free from all material desires. (SB 9.22.23)

However according to nivåtta-tarñaiù one should benefit even persons engaged in material
activities by showing the activities of the Lord.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
Canto 1 Page 605
Krishna’s pastimes
17-19 Progress in devotional service is credited forever
1.5.17

tyaktvä sva-dharmaà caraëämbujaà harer

bhajann apakvo 'tha patet tato yadi
yatra kva väbhadram abhüd amuñya kià
ko värtha äpto 'bhajatäà sva-dharmataù

Word-For-Word Meanings
tyaktvä—having forsaken; sva-dharmam—one's own occupational engagement; caraëa-
ambujam—the lotus feet; hareù—of Hari (the Lord); bhajan—in the course of devotional
service; apakvaù—immature; atha—for the matter of; patet—falls down; tataù—from that
place; yadi—if; yatra—whereupon; kva—what sort of; vä—or (used sarcastically);
abhadram—unfavorable; abhüt—shall happen; amuñya—of him; kim—nothing; kaù vä
arthaù—what interest; äptaù—obtained; abhajatäm—of the nondevotee; sva-dharmataù—
being engaged in occupational service.

SP Translation
One who has forsaken his material occupations to engage in the devotional service of the
Lord may sometimes fall down while in an immature stage, yet there is no danger of his
being unsuccessful. On the other hand, a nondevotee, though fully engaged in
occupational duties, does not gain anything.

VCT translation
If a person having given up his duties in varëäçrama, begins the worship of the Lord’s
lotus feet, and happens to deviate or not reach perfection, there is no misfortune for
him at all in the future. But what does the person who follows all duties of varëäçrama
but does not worship the Lord gain?

VA translation (17-18)
"A devotee, having realized, that taking care of his body etc. is not his real “duty"
(Dharma), renounces the same, and begins to worship and serve the lotus feet of out
Lord. But after attaining the realization of Brahman, if this devotee were to regard that
“this service and worship of our Lord Is not my duty" (Dharma), then he attains "decline
and fail" (Patita). He attains, again, the attitude of a “Jeeva". He cannot be benefited or
redeemed through any other spiritual practice or wavy”.

“If he undertakes to do the "Vedic" duties, as per his “authority", without serving or
worshipping our Lord, what little can he gain with this type of performance of "duty"?
(None at all).

"Hence, a wise devotee should put effort to attain that “goal", which is not attainable
even by being born in the bodies of both inanimate and animate Beings, both very low and
very high like Lord Brahma Himself." “All worldly joys, pleasures and comforts are easily
attained, through the inspiration of "time" (Kaala), likå in the same way sorrow and
unhappiness come to us unasked! In this way, all “worldly" joys, in the form of father,
sons, wives etc. are attained automatically, through the efflux of “time"."

"Hence, a devotee should put efforts to serve and worship our Lord only at all times!"
Canto 1 Page 606
"Hence, a devotee should put efforts to serve and worship our Lord only at all times!"

Summary of verse:

Purport
As far as the duties of mankind are concerned, there are innumerable duties. Every man
is duty-bound not only to his parents, family members, society, country, humanity, other
living beings, the demigods, etc., but also to the great philosophers, poets, scientists, etc.
It is enjoined in the scriptures that one can relinquish all such duties and surrender unto
the service of the Lord. So if one does so and becomes successful in the discharge of his
devotional service unto the Lord, it is well and good. But it so happens sometimes that
one surrenders himself unto the service of the Lord by some temporary sentiment, and
in the long run, due to so many other reasons, he falls down from the path of service by
undesirable association. There are so many instances of this in the histories. Bharata
Mahäräja was obliged to take his birth as a stag due to his intimate attachment to a stag.
He thought of this stag when he died. As such, in the next birth he became a stag,
although he did not forget the incident of his previous birth. Similarly, Citraketu also
fell down due to his offenses at the feet of Çiva. But in spite of all this, the stress is given
here to surrendering unto the lotus feet of the Lord, even if there is a chance of falling
down, because even though one falls down from the prescribed duties of devotional
service, he will never forget the lotus feet of the Lord. Once engaged in the devotional
service of the Lord, one will continue the service in all circumstances. In the Bhagavad-
gétä it is said that even a small quantity of devotional service can save one from the most
dangerous position. There are many instances of such examples in history. Ajämila is
one of them. Ajämila in his early life was a devotee, but in his youth he fell down. Still
he was saved by the Lord at the end.

Sarartha Darsini tika

“But Bhagavad-gétä says:

na buddhi-bhedaà janayed ajïänäà karma-saìginäm |

yojayet sarva-karmäëi vidvän yuktaù samäcaran ||

The wise man should not disturb the intelligence of the ignorant attached to results of
work. Engaging in all work himself with detachment, he should engage them in activity.
BG 3.26

Thus it is forbidden to give up karma.”

That is true. This instruction is given to one who is teaching jïäna to another person.
Practicing jïäna depends on inner purification, and that purification depends on niñkäma-
karma. This is not an instruction for one teaching another person about bhakti, for bhakti
is independently powerful, not depending on prior inner purification. Lord Ajita says:

svayaà niùçreyasaà vidvän na vakty ajïäya karma hi |

na räti rogiëo ’pathyaà väïchato ’pi bhiñaktamaù ||

One who knows the highest good will never instruct a foolish person to engage in
material enjoyment, just as an experienced physician gives his patient eat food injurious
to his health, even if the patient desires it. SB 6.9.50

Therefore the Lord says sarva-dharmän parityajya mäm ekaà çaraëaà vraja (BG 18.66)

Canto 1 Page 607

Therefore the Lord says sarva-dharmän parityajya mäm ekaà çaraëaà vraja (BG 18.66)
and as well:

dharmän santyajya yaù sarvän mäà bhajeta sa tu sattamaù

Having taken complete shelter at My lotus feet, however, a saintly person ultimately
renounces such ordinary religious duties and worships Me alone. He is thus considered to
be the best among all living entities. SB 11.11.32

From the strength of these statements one should teach only bhakti to the Lord, while
giving up attachment to daily and periodic duties in varëäçrama. With this intention the
verse is spoken.

Even in the beginning stage of bhakti, practice of karma is forbidden. Having given up
ones dharma (tyaktvä svadharmän) even at the beginning stages of bhakti, a person who
worships the lotus feet of the Lord will incur no sin by giving up that dharma. This is
understood also from the following:

devarñi-bhütäpta-nåëäà pitèëäà na kiìkaro näyam åëé ca räjan

sarvätmanä yaù çaraëaà çaraëyaà gato mukundaà parihåtya kartam

Anyone who has taken shelter at the lotus feet of Mukunda, the giver of liberation, giving
up all kinds of obligation, and has taken to the path in all seriousness, owes neither duties
nor obligations to the demigods, sages, general living entities, family members,
humankind or forefathers. SB 11.5.41

And if the person dies without being qualified to attain the Lord, or (vä), if while alive
falls down because of sinful acts, being attached to material pleasures, even then, there is
no misfortune incurred by having given up karmas, because the impressions created by
bhakti are indestructible, and remain in subtle form. In such a state one should not revert
to performance of karma. Is there any misfortune somewhere (yatra kva), in his next life?
No there is no misfortune at all. Vä indicates a remote possibility of falling. It is stated as a
concession to the opponent (tuñyatu durjana nyäya). His falling after leaving the present
body is actually not a fall—one does not take a low body because of omitting karmas. This
is shown by the following statement of the Lord:

na hy aìgopakrame dhvaàso mad-dharmasyoddhaväëv api

mayä vyavasitaù samyaì nirguëatväd anäçiñaù

O Uddhava! Because I have personally established it, this process of niñkäma-bhakti is

beyond the guëas. Even by starting and not completing the process, there is no
destruction of results. SB 11.29.20

This is because certainly the sprout of bhakti, being productive, will eventually bear
leaves, flowers and fruit. Instead of the present or future verb, the past tense is used
(abhüt). This implies a criticism of all those who object (by showing that the fact is
already proven). And what is gained from performing all of one’s karmas (sva-dharmataù)
by persons who do not worship the Lord (abhajatäm).

Bhavartha Dipika
evaà tävat kämya-dharmäder anartha-hetutvät taà vihäya harer lélaiva varëanéyety
uktam. idänéà tu nitya-naimittika-sva-dharma-niñöhäm apy anädåtya kevalaà hari-bhaktir
evopadeñöavyety äçayenäha, tyaktveti. nanu sva-dharma-tyägena bhajan bhakti-paripäkena
yadi kåtärtho bhavet tadä na käcic cintä, yadi punar apakva eva mriyeta tato bhraçyed vä
tadä sva-dharma-tyäga-nimitto ’narthaù syäd ity äçaìkyäha. tato bhajanät kathaïcit pated

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tadä sva-dharma-tyäga-nimitto ’narthaù syäd ity äçaìkyäha. tato bhajanät kathaïcit pated
bhraçyen mriyeta vä yadi tadäpi bhakti-rasikasya karmän adhikärän nänartha-çaìkä. aìgé-
kåtyäpy äha. vä-çabdaù kaöäkñe. yatra kva vä nécayonäv apy amuñya bhakti-
rasikasyäbhadram abhüt kim. näbhüd evety arthaù. bhakti-väsanäsad bhäväd iti bhävaù.
abhujadbhis tu kevalaà sva-dharmataù ko vä artha äptaù. abhajatäm iti ñañöhé tu
sambandha-mätra-vivakñayä.

Çré Subodhiné:
Who should listen to the Leelas and stories of our Lord? Those, who are “Dharmik" in
nature, or those, who are engulfed by this world and its problems, or by those, who are
doing unrighteous and sinful activities? On this, it is said, that those, who are engaged in
the performance of their “duties", do not get time at all. to listen to our Lord's Leelas and
stories. The "worldly" people are always engaged in the performance of their “activities",
and due to this, they do not have the intention, to listen to our Lord’s Leelas and stories.
If it Is told, that this listening of our Lord's Leelas and stories has been specially told for
those, who indulge in “unrighteous" (Adharmik) actions, on this, it is said, that this
listening of our Lord's stories and Leelas, will come to be regarded as a “wrong Sastra or
system", if only bad and wicked persons are considered as "deserving" to listen to our
Lord's Leelas!

Will these “Leelas and stories” about our Lord, be considered as "lower" in importance, as
everyone has authority to listen to these? On this, it is said, that these Leelas and stories
of our Lord are intended for those, who perform their “duties" well (i.e. in a righteous
wav). It is these devotees. who are told to listen to our Lord's Leelas and stories. by
giving up the performance of their “duties’. The purport of this, is that after the decline
of one's “sins" (i.e. their removal). a devotee will get true devotion (Bhakthi) to our Lord.

Of course, a "worldly” person, and those, who do "unrighteous” actions do not get their
“sins” removed. Due to this, they do not have “authority" to listen to our Lord's Leelas.
In other words, only those, who are “righteous" get this authority. But many a times,
these devotees, who are deeply involved in the performance of “Dharmik” actions, do
not get or find “time" to serve and worship our Lord. How then, will these persons do the
service and worship of our Lord? On this, it is said, that they should give up doing their
duties, and involve themselves in the survive and worship of our Lord!

Till the devotee attains both “knowledge” and “detachment” (Jnana and Vairaagya). he
should continue to discharge his duties (Taavat Karmaani Kurveeta). On the “rise” of
both “knowledge and detachment", a devotee is supposed to renounce the performance
of his "duties". This ''renunciation'' is same for both viz. the followers of Bhakthi path
and the path of Nivruthi (Jnana - complete renunciation).

A doubt arises here. On the giving up of one's "duties", a person may get affected by the
wrong type of renunciation; on this it is said, that, a devotee should give up only those
“actions" done with a “desire”, as the “goal", and which act as a “stumbling blîñê" in the
path of Bhakthi. Alternately, this devotee is told to give up his practice of staying in a
holy place or performing sacrifices, which would yield results only after a very long
time - and take to worship and service of our Lord!

The word “having given up or renounced" (Thyaktwa) used in this verse, should be
interpreted to mean the renunciation, as provided for in the scriptures.

It has been said, that a devotee, who is keen to progress in this path of Bhakthi, should
earnestly involve himself in the worship and service of our Lord, after giving up slaving
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earnestly involve himself in the worship and service of our Lord, after giving up slaving
in holy places and other "duties" or practices. Why? Service and worship op our Lord is
the highest "Aatma Dharma". (one’s Dharma) and all other actions are pertaining only
to the body etc. In fact, for some very “deserving" devotees, “worldly" duties will become
or assume the nature of "Paradharma" (other's Dharma or duty).

The “Jeeva" is a “servant" (Daasa) of our Lord! Hence, a “Jeeva's” Dharma (duty) is only
to do service and worship to our Lord!

Our Sri Mahaprabhuji says here, that he has explained (his concept in a detailed
manner in his commentary on the Brahma Sutras (on the Surra Amso Nanaa
Vyapadesat).

As per the path of devotion (Bhakthi), the service and worship of our Lord’s lotus feet is
considered as the "natural duty" of the “Jeevas”. If it is told, that the "Jeeva" is called as a
“servant”, because the “Jeeva" is considered as a "part" of our Lord (Amsa) and not as a
“servant” (Daasa), for this, it is told, that the “Jeeva" is indeed a “part" of our Lord, and it
is the duty of the "Jeeva" to do service and worship of our Lord, who is considered as
"Amsi" (the whole). Even if the "Jeeva" is not regarded as an “Amsa" (part), at least it
should be accepted, that the worship and service of our Lord is more “intimate and
secret" than the “duties" connected with one's "body" etc.

Some others say, that even devotees “fall" from their "status", due to their “inexperienced
stale" (unripe). But the "Jeeva" is always a “servant" of our Lord and "Jeevasý" "duty"
(Swadharma) is to serve and worship out Lord at all times. Due to this, as the “Jeeva" will
observe his “duty" of doing service and worship to our Lord, there is no doubt at all about
the "fall of the devotee, i.e the devotee will never fall, as he is protected by our Lord!
Âíàêòhi enables the "Jeeva" to attain the union with our Lord. How then, can there be
a doubt, that this devotee will ever “fall"!? Bhakthi confers the result of "union" of the
"Jeeva'' with our Lord. Due to this, all true devotees have to be regarded as "ripe" at all
times!

Some may say also, that the “Jeeva" has so many defects. (Upaadhi) and though he may
be devoted to our Lord (which is against his true nature, due to “unripeness"). he will
continue to remain “unripe"! For this, the answer is given by telling that, “let the
devotee be unripe, but, this devotee will never "fall", as he worships and serves our Lord!

Now. in a different way, this factor is being dealt with. For the devotee, who has already
attained the experience of "Brahman", is it said, by some scholars. that it is not his “duty"
to serve and worship our Lord! Even if he does this worship of our Lord, he will certainly
"fall" i.e, he is bound to get back his previous altitude of being a “Jeeva" - as he has now
the "dual" vision of the "worshipper" and the “worshipped" Lord. (Whereas in the
experience of "Brahman", a unified vision is attained of the all-pervasive Brahman).
These scholars further say, that this devotee becomes "unripe”, and his realization and
experience of “Brahman" gets ended! This entire analysis, our Sri Mahaprabhuji says, is
wrong, Why? The service and worship of our Lord is the cause for attaining the “union"
(Sayujyam) with our Lord! Hence there can never be a “fall" due to this worship. If there
is still a “fall", then this devotee will attain his welfare through some other "Saadban" or
spiritual practice.

The syllable “Va" (îr) used in this verse is to convey the meaning that, be, who does not
serve and worship our Lord, will never attain welfare îò bliss, through any other
“Saadhan" (spiritual practice). When one’s own natural way of doing worship. Jnana etc.

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“Saadhan" (spiritual practice). When one’s own natural way of doing worship. Jnana etc.
cannot make a person attain our Lord, how can any other spiritual practice help and aid
in attaining our Lord?

He, who is not a “servant” of our Lord and continues to remain happy, with the
“ignorance” of treating his body etc. as the “Aatma". and leads a “worldly" life, but, being
born as a Brahmin, observes the “duties” of his Brahminhood i.e. the “Vedic” duties, he
really, we should realize, is observing only "Paradharma" — another’s or other’s “duty”!
The persons, who do not serve and worship our Lord i.e. who are “worldly", and those
Brahmins, who live as per their Vedic rules and discipline, will not attain the main
“goal" of their lives, through these "other's" duties! (Here serving and worshipping our
Lord as one's "natural" duty is emphasized, and any other "duty" is regarded as of
“other's"). In other words, these persons, without doing service and worship of our Lord,
getting attached to the performance of other "duties”, attain the “middle status" only in
this Universe, which also gets ended, no sooner Lord Brahma’s demise takes place!
Moreover, even after attaining this high "status", these persons continue to be affected
by jealousy, envy, hatred etc. (i.e. all negative emotions).

If it is told, that all these "bodily etc" duties have also been provided for in the scriptures,
(as proof and evidence) and renouncing them will lead to "blemish", for this, the reply is
given, that, it is indeed proper to consider this factor, in this way - but the consideration
should be based on the differences in "authority". In other words, the persons who are
"externally oriented" should continue to perform the outside “bodily etc." functions, and
those, who are ‘'internally oriented”, are told to practice “Bhagavad Dharma". In this
way, Vedic proofs and evidences do not contradict or oppose this analysis at all

The conclusion thereof is, be who is involved in the proper performance of his duties, in
a "Dharmik” way, should give up “the duty of others” (Paradharma). treating this as path
of “Adharma" (unrighteous path).

But a true devotee will never "fall" on a permanent basis, due to the power of his
“Saadhana", and the continuous service and worship of our Lord. In this way, no one can
raise any objection for the performance of service and worship of our Lord.

From now onwards, the meaning of the 18th verse is being given, Up to now, the analysis
of the need for service and worship of our Lord, has been done, on the basis of “proof
and evidence" (Pramana). Now, the “results" are explained, through the strength and
power of out Lord as “Prameya" (the Lord, who loves and blesses His devotees).

In this, Sri Purushothama (our Lord) is the highest! He, then another form - different
from Him (although it is Himself only) as the "Akshara Brahman" (imperishable
Brahman). This "Imperishable Brahman" is the factor of "time" (Kaala), which has all the
“authority and power". The two parts (Amsa) of “time” are "Karma” (action) and
“nature" (Swabhava). The second form of this “imperishable Brahman” is “Yagna" or
sacrifice. This has divided itself into two forms viz. “Prakruti" (primordial nature) and
“Purusha" (primordial person). From these two divisions, all the spiritual principles
(Tatwam) have got originated. From these principles came the Universe. The “Jeevas"
(i.e. ourselves) are part of the “Purusha". Even if the “Jeeva" does not put any effort,
even then, during the “deluge" (Pralayam), he is capable of becoming the “Purusha" - as
usually, during the time of “dissolution", everything goes back to it's origin! In between
this “Jeeva", being under the control of “time", changes into many forms and nature, like
the "foam" and “bubbles" in water!

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Now, our Sri Mahaprabhuji asks a question, “Ob foolish person! Tell me now, having
given up the service and worship of our Lord, what result or benefit have you attained?
All the lower category of beings, below the “imperishable Brahman" are "impermanent"
ones and "petty" too. These beings get caught up by “time”, and finally gel merged in
their original cause. Then, why should a person put effort for this existence? i.e. Why
should one put effort to become merged in one's own original cause? (Which at any rate,
would happen automatically at the time of final dissolution of this Universe.)

Hence, an intellegent “Jeeva" should put effort only to do service and worship of our
Lord! As this worship and service is not possible by “time", and neither is under it's
control! None should get hoodwinked by thinking, that "time" will ensure automatically,
the performance of worship and service to our Lord. This does not happen. Worship and
service is done to our Lord Sri Purushothama only. This worship and service done by his
sincere and “intimate" devotees, cannot be inspired by the factor of time, which can act
only as an “external" authority! In this way, the “intimate and loving" devotees of our
Lord perform our Lord's service and worship indenendently, and the factor of “time" has
no control over this - as “time" has no entry or power ovet this!

In this path of “Bhakthi", our Lord has been told, at all times, to be the “Saadhan" (way)
i.e. "Bhakthi" can be attained only through the grace of our Lord, and “time" (Kaala)
cannot originate devotion to our Lord. Even in this world, we come across very
“intimate” servants for the kings, and these “servants" do not report to other “officers" of
the kingdom or are under their control!

Another doubt arises now. The “body and senses” are under the control and influence of
the “flow" of “time", (Kaala) and why is it, that the “body and senses" of the sincere
devotees of our Lord are not seen as being under the control and supremacy of “time"?
Answering this, our Sri Mahaprabhuji says, that these “Bhakthas" have accepted our
Lord Sri Purushothama as their Lord and Swami, and through this loving surrender,
their “body and senses" have come to be under the loving and tender “motherly" control
of our Lord! Hence, “time" has no role to play, in the case of true "Bhakthas" of our Lord.

Hence, a “Jnani" should put effort to see that be Is “accepted" by our Lord. Like “foolish"
persons, he should not put efforts to get some other “results"!

Another doubt arises now. It is well known, in this world, that we should serve and
worship our Lord. Hence, a question may be asked as to, what is “new” in this? - As
usually, ways and means are thought of or described, only with a view to attain
“unattained" objects?! (i.e. Our Lord’s worship is well known, and what is the glory of
His worship?) On this, it is said, that, we should not take this “issue" as light and simple,
Why? From Lord Brahma downwards, to the petty small blade of grass the “Jeeva" roams
in these bodies, birth after birth, and it has not been able to attain our Lord, in these
various “bodies". Hence, it is advised that it should always put efforts.

What are these efforts? (1) Serving and worshiping our Lord's lotus feet. (2) Listening
and singing of His glory and names. But all this should be done with love for our Lord
(Sneham). Usually, this is not the case in this world. As people worship and serve our
Lord only for some benefit or motive. That is why, the word in this verse “let him put
effect" (Yateta) has been mentioned.

Though, even for attaining "Jnana", efforts are required to be put, “Jnana” can make the
"Jeeva” attain only the "imperishable Brahman" (Akshara Brahman) and not our Lord

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"Jeeva” attain only the "imperishable Brahman" (Akshara Brahman) and not our Lord
Sri Purushothama Himself! In the Gita, our Lord has stated that, “Those who are
attached to the unseen Brahman, have to pass through great many difficulties". (Kleso
Adhikatarahastesham Avyakthasaktha Chetasaam).

Another doubt arises here. Every one Is originated through the “unseen” (luck or
fortune). Why cant we then, regard this "unseen", as the originator of "Bhakthi" also -
especially, when it is capable of giving results of one's actions, heaven etc.? On this, it is
answered, that all this is controlled fay “time" in the ultimate analysis, along with one's
own "nature" (Swabhaava). But "Bhakthi" cannot be attained by "time", nor by "action"
or the “unseen". Hence, it is concluded that the “unseen" (luck) cannot originate
“Bhakthi” to our Lord.

Moreover, “luck" is based on the “actions" done in the previous births - both good and
bad! When this is so, a doubt arises here, as to the nature of the "actions" done in the
previous birth. Were the "actions" done in a way, which was pleasing to our Lord, or they
"displeased” our Lord? If it is thought, that due to the grace and satisfaction of our Lord,
“the actions" of the "Jeeva" originates the "unseen fortune or luck", what is the necessity
to believe in the “unseen" as the cause of "Bhakthi", as it is our Lord's grace, showered on
the “actions" performed by the Jeeva, is the “main cause" for the origination of
“Bhakthi"!? Of course, we have to accept the factor of “unseen” to explain the reaping of
“results" (both good and bad) in the various bodies taken, in different births. But here
what is told is, that the “actions” consecrated to our Lord, become the “cause" for the
happiness and pleasing of our Lord! Our Lord has told, “Please consecrate and do all
your “actions" for My sake" (Tat Kurushwa Madarpanam). In this way, when a devotee
does all bis “actions", our Lord becomes very pleased Hence, it is said, that we should not
regard the “unseen" (Adrishtam) as the cause of “Bhakthi".

Will it be, that by not accepting the “unseen” (luck) as the cause for the rise of
"Bhakthi", a person may have to confront “unwelcome" results? i.e. “wrong" and
“opposite” results? On this, the answer is given, that usually “actions” are done as per the
rules and orders, and the “results" also occur in the same way i.e. as per the “actions”
(and not “opposite”).

Can it be said chat, due to the “displeasure” of our Lord, the “unseen” is originated due
to our own “actions”? On this, it is said, that the result (Phatam) of this “unseen" is not
"Bhakthi" as the “unseen" has no role in the origination of "Bhakthi".

There is also another factor. One “action" gives rise to another and this "family” of
“actions" never gets ended, and a “Jeeva” has to take “births”, with a view to undergo
“joys or punishment", as per it's actions. In this way, the "Jeeva" is unable to attain
"Bhakthi" to out Lord, it is also true, that a “Jeeva" attains full complete and total
“Bhakthi" to our Lord, only in it's last birth! and on the “rise of this Bhakthi", the "Jeeva"
is freed from taking "births" forever! In this way, this “Bhakthi" can be attained only as a
“grace" from our Lord. Hence, usually, this type of highest "Bhakthi" is attained only in
one’s, “last birth”. As it has been said of great “Bhakthas", that, “This birth of yours is at
the end of all the previous births" (Sa Yesha Saadho Paramo Bhavaanaam).

A doubt arises here. If “Bhakthi" cannot be originated by "time" (Kaala) etc., then, in the
horoscope after going through the position of the planets, no one can say, that the
planet’s configuration is indication of our Lord's grace and blessings! Some planetary
configurations can even predict the "journey to Sri Vaikuntam" (our Lord's abode). From
this, a doubt arises that “Bhakthi” can be originated by "time"! On this, it is replied, that,

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this, a doubt arises that “Bhakthi” can be originated by "time"! On this, it is replied, that,
the auspicious stars will foretell only about the "Jeeva" being interested to do the
listening, singing of our Lord's glory and ocher “Bhakthi" steps and actions. But, loving
worship and service to our Lord can be attained only through our Lord's grace! The
"auspicious stars" cannot give this “knowledge". Thus, a wise person should put effort to
attain “Bhakthi", which cannot be attained through “time" or “luck" (unseen).

If it is told, that a "Jeeva" should put effort to get “worldly" joys and avoid sorrow and
unhappiness (through efforts), on this, it is replied that both worldly happiness and
sorrow happen by themselves, automatically, and to put "efforts" for them, is a futile
waste of time! Like we have seen, “sorrow" coming to us automatically, on it's own,
happiness also will come! On the attainment of a “body", it's joys and sorrows will occur
by themselves! Thus, what is the purpose of grinding the flour, which has been already
well ground?

It can be said, that with a view to attain "happiness", one should put effort to protect and
provide for one’s lather, sons, wives etc. It is said, in reply, that the "inspirer” for all
these actions is also "time" (Kaala) i.e. when the "time" comes, these also will become
helpful and obedient. "Time* cannot be changed by "effort” as effort, can only mate new
“results’ for "time” to bestow on the “Jeeva”!

What about the place wherein one lives? Will it make a change as an independent "way
or Saadhan"? On this, it is said, that even the "place" is under the control of "time". As
“time" is a tremendous “force" and “power". No one can confront or conquer “time"
(Kaala). Hence, a wise person should put effort to serve and worship our Lord only!

Hence, through the next verse the "logic and reason" for serving and worshipping our
Lord (Bhakthi) are given.

Krama Sandarbha
adhunä svadharmmaparityaìe ’pi doñaà pariharati tyaktveti, ayamarthaù. svadharmmaà
tyaktvä yo bhajan syät amuñyäbhadraà tävanna bhavatyeva
devarñibhütäptanåëämityädeù. tatra yadi bhagavatpräptiyogyaù syät äyuùkñayeëa
citraketuvat aparädhena vä dehäntaraà präpnuyät, bharatavat tasminneva dehe ’pi vä
anyäviñöaù syät, tadä tadbhaktyabhävasamaye ’pi yaù svadharmmatyägastenäpi näbhadraà
bhavet. bhaktiväsanäyästvanucchittidharmmakatvät tataçca yatra kvapyavasthäyäà
tasyäbhadraà na syädeva. abhaktänäntu ko vä arthaù satatamavyabhicäré syäditi.

This verse shows that even giving up sva-dharma is not a fault. A person who gives up his
dharma and worships the Lord does not incur sin (abhadram).

devarñi-bhütäpta-nåëäà pitèëäà

na kiìkaro näyam åëé ca räjan

sarvätmanä yaù çaraëaà çaraëyaà

gato mukundaà parihåtya kartam

O King! One who has given up all varëäçrama duties and has taken full shelter of the
lotus feet of Mukunda, who offers shelter to all, is not a debtor to or servant of the
devatäs, great sages, ordinary living beings, relatives or Pitås. (SB 11.5.41)

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If he is not qualified to attain the Lord by short lifespan or attains the Lord in another
body because of offense (Citraketu) or acts as a fool (Bhärata), and even when he does not
have bhakti, his rejection of sva-dharma is not a fault, since bhakti’s impressions remain
uninterrupted. In any circumstance, there is no fault or sin. What is the gain for non-
devotees? At all times it is impermanent.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
17-19 Progress in devotional service is credited forever
1.5.18

tasyaiva hetoù prayateta kovido

na labhyate yad bhramatäm upary adhaù
tal labhyate duùkhavad anyataù sukhaà
kälena sarvatra gabhéra-raàhasä

Word-For-Word Meanings
tasya—for that purpose; eva—only; hetoù—reason; prayateta—should endeavor;
kovidaù—one who is philosophically inclined; na labhyate—is not obtained; yat—what;
bhramatäm—wandering; upari adhaù—from top to bottom; tat—that; labhyate—can be
obtained; duùkhavat—like the miseries; anyataù—as a result of previous work; sukham—
sense enjoyment; kälena—in course of time; sarvatra—everywhere; gabhéra—subtle;
raàhasä—progress.

SP Translation
Persons who are actually intelligent and philosophically inclined should endeavor only for
that purposeful end which is not obtainable even by wandering from the topmost planet
[Brahmaloka] down to the lowest planet [Pätäla]. As far as happiness derived from sense
enjoyment is concerned, it can be obtained automatically in course of time, just as in
course of time we obtain miseries even though we do not desire them.

VCT translation
The wise man strives for that happiness which is not attained by jévas wandering from
Brahma-loka to the lowest species. Material happiness is attained in all cases without
endeavor, by the law of karma, just like distress, through the force of fast moving time.

VA translation
In verse 17

Summary of verse:

Purport
Every man everywhere is trying to obtain the greatest amount of sense enjoyment by
various endeavors. Some men are busy engaged in trade, industry, economic
development, political supremacy, etc., and some of them are engaged in fruitive work to

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development, political supremacy, etc., and some of them are engaged in fruitive work to
become happy in the next life by attaining higher planets. It is said that on the moon
the inhabitants are fit for greater sense enjoyment by drinking soma-rasa, and the
Pitåloka is obtained by good charitable work. So there are various programs for sense
enjoyment, either during this life or in the life after death. Some are trying to reach the
moon or other planets by some mechanical arrangement, for they are very anxious to get
into such planets without doing good work. But it is not to happen. By the law of the
Supreme, different places are meant for different grades of living beings according to the
work they have performed. By good work only, as prescribed in the scriptures, can one
obtain birth in a good family, opulence, good education and good bodily features. We see
also that even in this life one obtains a good education or money by good work.
Similarly, in our next birth we get such desirable positions only by good work.
Otherwise, it would not so happen that two persons born in the same place at the same
time are seen differently placed according to previous work. But all such material
positions are impermanent. The positions in the topmost Brahmaloka and in the lowest
Pätäla are also changeable according to our own work. The philosophically inclined
person must not be tempted by such changeable positions. He should try to get into the
permanent life of bliss and knowledge where he will not be forced to come back again to
the miserable material world, either in this or that planet. Miseries and mixed happiness
are two features of material life, and they are obtained in Brahmaloka and in other lokas
also. They are obtained in the life of the demigods and also in the life of the dogs and
hogs. The miseries and mixed happiness of all living beings are only of different degree
and quality, but no one is free from the miseries of birth, death, old age and disease.
Similarly, everyone has his destined happiness also. No one can get more or less of these
things simply by personal endeavors. Even if they are obtained, they can be lost again.
One should not, therefore, waste time with these flimsy things; one should only
endeavor to go back to Godhead. That should be the mission of everyone's life.

Sarartha Darsini tika

“But the çrutis say karmaëä pitå-loka: by karma one goes to Pitå-loka (Båhad Äraëyaka
Upaniñad 1.5); and apäm somam amåtä abhüma: we drank soma and became immortal. (Åg
Veda 8.48.3) These encourage people to seek happiness of Svarga in the next life. The
mercantile people encourage others to seek happiness in this life. How can one promote
bhakti for people by rejecting one’s dharma and consequently the happiness in this and
next life?

True, but the wise are not deluded by this at all. That is expressed in this verse. A person
with discrimination (kovidaù) should endeavor for that cause which is not attained by the
jévas wandering up to Brahma-loka or down to non-moving bodies. But there material
happiness is attained without endeavor (anyataù), due to ancient karmas, even being born
as pigs or being born in hell, just as distress is also attained without endeavor (duùkhavat).
It is said:

aprärthitäni duùkhäni yathaiväyänti dehinäm |

sukhäny api tathä manye dainyam aträtiricyate ||

Just as one does not pray for misery, and it nevertheless comes to all creatures, in the
same way happiness predominates over suffering.

Bhavartha Dipika
nanu sva-dharma-mäträd api “karmaëä pitå-lokaù” iti çruteù pitå-loka-präpti-phalam asty
eva taträha, tasyaiveti. tasyaiva hetos tad arthaà yatnaà kuryät. yat upari brahma-
paryantam adhaù sthävara-paryantaà ca bhramadbhir jévair na labhyate. ñañöhé tu pürva-

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paryantam adhaù sthävara-paryantaà ca bhramadbhir jévair na labhyate. ñañöhé tu pürva-
vat. tat tu viñaya-sukham anyata eva präcéna-karmaëä sarvatra narakädäv api labhyate
duùkha-vat. yathä duùkhaà prayatnaà vinäpi labhyate tadvat. tad uktam “aprärthitäni
duùkhäni yathaiväyänti dehinäm. sukhäny api tathä manye dainyam aträtiricyate.” iti.

Çré Subodhiné:
In verse 17

Krama Sandarbha
tasyaiva hetoriti. karmmaëä yo ’rthaù äpyate sa punararthäbhäsa eva närtha iti bhävaù.
tallabhyata iti. tasmädaihikärthaà sutaräà karmma na karttavyamiti bhävaù. kälo ’tra
präcénakarmmabhogävasaraù.

The wise person strives for that which is valuable. What is attained by karma is only a dull
imitation of what is really valuable. Whatever is attained is temporary. Therefore one
should not strive for it by karmas. That happiness or distress is attained through
enjoyment of previous karmas (kälena).

Other thoughts
Same as CC Madhya 24.169

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
17-19 Progress in devotional service is credited forever
1.5.19

na vai jano jätu kathaïcanävrajen

mukunda-sevy anyavad aìga saàsåtim
smaran mukundäìghry-upagühanaà punar
vihätum icchen na rasa-graho janaù

Word-For-Word Meanings
na—never; vai—certainly; janaù—a person; jätu—at any time; kathaïcana—somehow or
other; ävrajet—does not undergo; mukunda-sevé—the devotee of the Lord; anyavat—like
others; aìga—O my dear; saàsåtim—material existence; smaran—remembering;
mukunda-aìghri—the lotus feet of the Lord; upagühanam—embracing; punaù—again;
vihätum—willing to give up; icchet—desire; na—never; rasa-grahaù—one who has
relished the mellow; janaù—person.

SP Translation
My dear Vyäsa, even though a devotee of Lord Kåñëa sometimes falls down somehow or
other, he certainly does not undergo material existence like others [fruitive workers, etc.]
because a person who has once relished the taste of the lotus feet of the Lord can do
nothing but remember that ecstasy again and again.

VCT translation
Oh! The person who serves Mukunda will never under any condition return to the
material world, unlike practitioners of other processes. Remembering the embrace of
the Lord’s lotus feet, eager for that taste he has experienced, he will not desire to give
up those feet again.
Canto 1 Page 617
up those feet again.

VA translation
“Oh friend! At no time, does the devotee, "who serves and worships our Lord Sri
Mukunda, ever attains the pangs of Samsaara (of births and deaths) like the “worldly"
minded persons! The devotee, who has remembered and embraced our Lord, which gives
the exaited result of liberation, in his previous birth, takes birth again, remembering the
sweetness of our Lord's remembrance and embrace, and does not want to give up this path
of Bhakthi to our Lord (i.e. this devotee ignores "liberation"). Why? Because this devotee
serves and worships our Lord with his full attachment (taste) and bliss! He never gives
this up, as he experiences perennial bliss of our Lord!"

Summary of verse:

Purport
A devotee of the Lord automatically becomes uninterested in the enchantment of
material existence because he is rasa-graha, or one who has tasted the sweetness of the
lotus feet of Lord Kåñëa. There are certainly many instances where devotees of the Lord
have fallen down due to uncongenial association, just like fruitive workers, who are
always prone to degradation. But even though he falls down, a devotee is never to be
considered the same as a fallen karmé. A karmé suffers the result of his own fruitive
reactions, whereas a devotee is reformed by chastisement directed by the Lord Himself.
The sufferings of an orphan and the sufferings of a beloved child of a king are not one
and the same. An orphan is really poor because he has no one to take care of him, but a
beloved son of a rich man, although he appears to be on the same level as the orphan, is
always under the vigilance of his capable father. A devotee of the Lord, due to wrong
association, sometimes imitates the fruitive workers. The fruitive workers want to lord it
over the material world. Similarly, a neophyte devotee foolishly thinks of accumulating
some material power in exchange for devotional service. Such foolish devotees are
sometimes put into difficulty by the Lord Himself. As a special favor, He may remove all
material paraphernalia. By such action, the bewildered devotee is forsaken by all friends
and relatives, and so he comes to his senses again by the mercy of the Lord and is set
right to execute his devotional service.
In the Bhagavad-gétä it is also said that such fallen devotees are given a chance to take
birth in a family of highly qualified brähmaëas or in a rich mercantile family. A devotee
in such a position is not as fortunate as one who is chastised by the Lord and put into a
position seemingly of helplessness. The devotee who becomes helpless by the will of the
Lord is more fortunate than those who are born in good families. The fallen devotees
born in a good family may forget the lotus feet of the Lord because they are less
fortunate, but the devotee who is put into a forlorn condition is more fortunate because
he swiftly returns to the lotus feet of the Lord, thinking himself helpless all around.
Pure devotional service is so spiritually relishable that a devotee becomes automatically
uninterested in material enjoyment. That is the sign of perfection in progressive
devotional service. A pure devotee continuously remembers the lotus feet of Lord Çré
Kåñëa and does not forget Him even for a moment, not even in exchange for all the
opulence of the three worlds.

Sarartha Darsini tika

This verse elaborates the point that there is no misfortune for the devotee. Even if
overcome because of poor determination, the person who serves Mukunda neverna jätu),

Canto 1 Page 618

overcome because of poor determination, the person who serves Mukunda neverna jätu),
returns to saàsära, the place for enjoying the results of karma, whereas those practicing
karma (anyavat) return. That is because he does not experience happiness and distress
from karmas, since he experiences only the fruit of happiness and distress directly given
by the Lord.

tvad avagamé na vetti bhavad-uttha-çubhäçubhayor

When a person realizes You, he no longer cares about his good and bad fortune arising
from past pious and sinful acts, since it is You alone who control this good and bad
fortune. SB 10.87.40

Na karma-bandhanam janma vaiñëavänäm ca vidyate

The Vaiñëavas do not have rebirth caused by karma. Padma Puräëa

Remembering from previous practice alone the mental embrace (upagühanam) of the
Lord’s lotus feet, he has no desire to give that up. The verse does not say “remembering
his lotus feet” but rather “remembering the embrace of his lotus feet.” And the word
“again” is used. The implication of these two words is that even though he may give up by
his own choice the worship, once, twice or three times because of poor determination,
after some time, by remembering his previous state of bliss from remembering the Lord
and also remembering his present state of distress from not remembering the Lord, he
repents. “Oh! Oh! What have I foolishly done? Let that be. I will not again abandon
worship of Lord.” He again begins worshipping the Lord.

The verse also uses the phrase “does not desire to give up” instead of “does not give up.”
This implies that he desires that he be devoid of pride in his practice. The
accomplishment is in the hands of the Lord. The cause of not desiring to give up is then
mentioned. Rasa-graha means one who is eager for tasting, or one who has a taste which
is something like a ghost which cannot be given up, “haunted by rasa.” The meaning is
then that worship after the stages of niñthä, ruci and äsakti, becomes actual rasa at the
stage of rati. However, even from the first day of worshipping the Lord, there is certainly a
portion of tasting rasa in a very covered form. Thus it is said:

bhaktiù pareçänubhavo viraktir anyatra caiña trika eka-kälaù

prapadyamänasya yathäçnataù syus tuñöiù puñöiù kñud-apäyo ’nu-ghäsam

Devotion, direct experience of the Supreme Lord, and detachment from other things-these
three occur simultaneously for one who has taken shelter of Kåñëa, in the same way that
pleasure, fullness of the stomach and relief from hunger are experienced simultaneously,
with each bite, for a person engaged in eating. SB 11.2.42

Bhavartha Dipika
yad uktaà yatra kva väbhadram abhüd iti tad upapädayati, na vä iti. mukunda-sevé jano
jätu kadäcit kathaïcana ku-yoni-gato ’pi saàsåtià nävrajen näviçet. aìga aho. anya-vat
kevala-karma-niñöha-vad iti vaidharmye dåñöäntaù. kuta ity ata äha. mukundäìghrer
upagühanam ä-liìganaà punaù smaran vihätuà necchet. yato ’yaà jano rasa-grahaù
rasena rasanéyena gåhyate vaçé-kriyate. yadvä rase rasanéye graha ägraho yasya. tad uktaà
bhagavatä, “yatate ca tato bhüyaù saàsiddhau kuru-nandana. pürväbhyäsena tenaiva
hriyate hy avaço ’pi saù.” iti.

Çré Subodhiné:
The "obstacles'' on this path are being clarified. It is said, that even Jaya and Vijaya, had

Canto 1 Page 619

The "obstacles'' on this path are being clarified. It is said, that even Jaya and Vijaya, had
to return to this earth, from Sri Vaikuntam, due to their sins! Hence, some persons say
that, "Bhakthi by itself” cannot give the desired result! If it was capable of giving the
result, Jaya and Vijaya would not have returned to this earth again! These persons also
say about another “defect" in this path of Bhakthi. They say, that when our Lord comes
down on this earth, during His incarnations, then, His devotees also come along with
Him, taking their "allotted" births. In other words, these devotees also have to take
"births"! They also come under the control of "time", and their “intellects" get affected.
Due to this, they may have to “offend" our Lord or act against His "wishes"! These
proponents of “defects" of this path of Bhakthi further say, that, due to all these cited
reasons, "Bhakthi" is equal to ocher "virtues" (Dhama) like lame, sacrifices etc. only, as it
cannot give to the "Jeeva", the highest benefit! The main argument of these people is,
that a "Bhaktha" also has to undergo both "births and deaths'.

All the abowe “arguments" are refuted and "logically" answered by the following. It is
sad, that a devotee of our Lord does not come "here" (earth) at all. In other words, the
devotee does not attain “births and deaths" (Na Vai Jano Jaatu). In reality, Jaya and
Vijaya had attained only an “artificial Sri Vaikuntam", as per the path of "Dharma"
followed by them. In this Sri Vaikuntam, our Lord Sri Hari is served and worshipped
through their “Dharma", (virtues) and our Lord Sri Hari has made this Sri Vaikuntam
(“Vaikunto Kalpito Yena", "Dharmena Aaradhayan Harim"). The purport of this is that,
in this artificial Sri Vaikuntam, the devotees serve and worship our Lord, through
“Dharma", and not "Bhakthi or pure love" to our Lord! Hence, their “coming back" to
this earth is possible.

As regards the “comment", that the devotees also come back, along with our Lord, during
His incarnations, it is said, that the coming along of his devotees is very blissful
(Paramaananda) for them - as they enjoy the divine bliss of our Lord! And this “coming”
itself is a “desired" result for them! The devotees like Jada Bharata, who served and
worshipped our Lord, had to take “births" i.e. even the devotees can have a “fall". This
argument is negated by telling that a true devotee of our Lord Sri Mukunda, who is the
“conferor" of liberation on every-one. Will not attain “births and deaths", like a “non-
devotee"!

Our Sri Mahaprabhuji is giving here an example of the story of the “truthful Brahmin"
He had taken a "vow” to speak “truth" only at all times. It appears, once the thieves came
to him, and asked, as to whether his associate had gone over to his place? The “truthful
Brahmin" showed to the thieves the “biding associate" in his own house, and the thieves,
fat rum, looted and killed him. This story has been told by our Lord Sri Krishna to
Arjuna, in the “Udyoga Parva" of Mahabharata.

Like this “truthful Brahmin" has a “sin and fall" from “truth" itself, caused by telling
“truth", in the same way, our Lord’s devotees could “fall" due to an “offence" committed
against our Lord - like the “fall" of Jada Bharata! If “Bhakthi" will give the desired
"result" only at all times, Jada Bharata, who was following this path of "Bhakthi" should
not have “fallen"! But he did fall and hence, these people say that, “Bhatkhi" by itself
cannot give the desired "result". Negating this view, a logical answer is being given by
telling, that a devotee of out Lord Sri Makunda, if he, like a “non-servant", attains this
"Samsaara" of births and deaths, then, he does not like to give it up or leave it! But the
devotee does like to renounce or give up this "Samsaara", and due to this, we have to say
that “Bhakthi" indeed, gives the desired result! In this way, there is “difference" in the
way a "Bhaktha" thinks in comparison with "others". Now the reason for the “no-fall" of
the devotee (i.e. a true Bhaktha never “falls") is being given. The word used here is

Canto 1 Page 620

the devotee (i.e. a true Bhaktha never “falls") is being given. The word used here is
"Smaran" (the devotee "remembers") i.e. even though this devotee may not serve and
worship our Lord with his “words" and "body", like a lover remembers his "beloved", this
devotee remembers our Lord, with deep love and attachment. In this “birth", he
remembers the “unending bliss" which he had attained, in his previous births, conferred
by this “embracing" the lotus feet of our Lord. This devotee does not give up al any time
the loving remembrance of our Lord's holy feet - like Jada Bharata and others, who gave
up this "loving remembrance" of our Lord! As an example, it is said here that when Jada
Bharata became a “deer", then, he had taken care to give up the attachment to his
mother and others! He had no desire of any type either! But he did not give up or
renounce this path of Bhakthi. Because he had attained our Lord's lotus feet, along with
our Lord's highest "bliss". Even when the Lord's grace has not descended on the devotee,
the devotees do not want to Rive up this path of “Bhakthi" - as this path of “Bhakthi" is
very special and glorious!

In this waó, after explaining, through logic and reason, the glory of this path of
“Bhakthi" to our Lord, it is stated, that is may not be right to speak about our Lord’s
“stories and Leelas", especially when He has become “rare” (i.e. absent in an
“incarnation"). Hence, a question is asked, as to who is our Lord? And with a view to
fulfill this “eagerness to knew”, and with a view to give the meaning to the scriptural
dictum “Let the devotee know this from his Guru" (“Aacharyavan Purusho Veda"), a
description of our Lord is being given.

Krama Sandarbha
tarhi kià saàsäradhvaàsa eva puruñärtha ityäçaìkya taträpyasti vaiçiñöyamityaùa
smaranniti. yastu tadbhaktirasagrahaù sa punarityanvayaù, vakñyate ca,
“tribhuvanavibhavahetave ’pyakuëöhasmåtirajitätmasurädibhirvimågyät. na calati
bhagavatpadäravindällavanimiñärddhamapi sa vaiñëavägryaù.” iti. “na pärameñöhyaà na
mahendradhiñëyam” ityädi.

“Is not the goal of human life just to destroy saàsära?” That also happens. Details are
given. The person eager for the rasa of bhakti never returns to saàsära.

tri-bhuvana-vibhava-hetave 'py akuëöha-

småtir ajitätma-surädibhir vimågyät

na calati bhagavat-padäravindäl

lava-nimiñärdham api yaù sa vaiñëavägryaù

He, whose remembrance is not lured by dominion over the three worlds, and who does
move for half a minute or half a second from the Lord’s lotus feet which are sought by the
devatäs who also meditate on the Lord, is the best of devotees. (SB 11.2.53)

na pärameñöhyaà na mahendra-dhiñëyaà

na särvabhaumaà na rasädhipatyam

na yoga-siddhér apunar-bhavaà vä

mayy arpitätmecchati mad vinänyat

Canto 1 Page 621

One who has fixed his consciousness on me desires neither the position or abode of
Brahmä or Indra, nor an empire on the earth, nor sovereignty in the lower planetary
systems, nor the eightfold perfection of yoga, nor liberation. Such a person desires me
alone. (SB 11.14.14)

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
20-22 Instruction to Vyasa
1.5.20

idaà hi viçvaà bhagavän ivetaro

yato jagat-sthäna-nirodha-sambhaväù
tad dhi svayaà veda bhaväàs tathäpi te
prädeça-mätraà bhavataù pradarçitam

Word-For-Word Meanings
idam—this; hi—all; viçvam—cosmos; bhagavän—the Supreme Lord; iva—almost the
same; itaraù—different from; yataù—from whom; jagat—the worlds; sthäna—exist;
nirodha—annihilation; sambhaväù—creation; tat hi—all about; svayam—personally;
veda—know; bhavän—your good self; tathä api—still; te—unto you; prädeça-mätram—a
synopsis only; bhavataù—unto you; pradarçitam—explained.

SP Translation
The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof
from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto
Him it enters after annihilation. Your good self knows all about this. I have given only a
synopsis.

VCT translation
This universe is the Lord but the Lord is also different from the universe for from him
arises the maintenance, destruction and creation of the universe. You know this
naturally since you are an avatära of the Lord. Thus I have shown to you a small
portion of bhakti and knowledge concerning the Lord’s power.

VA translation
“With certainly, it has been clearly stated that this is our Lord, this is like our Lord, and
this is different from our Lord! How? Because in our Lord only there is the preservation
and merger of this Universe! In our Lord only is the creation of this Universe also! Oh
Sri Veda Vyaasaji! You are fully aware of this truth by yourself! You are the supreme
truth of Brahman also! But as there is the necessity of a Guru, I have told you all this,
only as an indication! Like, when a place is shown (with one's hand), usually the distance
to be covered will be more than the “indicating hand"! In this same way, a true devotee
immediately realizes that, our Lord is the creator of this Universe. On this understanding,
he also realizes, that our Lord has also all the virtues, qualities, power and opulence
befitting the Lord of this Universe!”

Canto 1 Page 622

Summary of verse:

Purport
For a pure devotee, the conception of Mukunda, Lord Çré Kåñëa, is both personal and
impersonal. The impersonal cosmic situation is also Mukunda because it is the
emanation of the energy of Mukunda. For example, a tree is a complete unit, whereas
the leaves and the branches of the tree are emanated parts and parcels of the tree. The
leaves and branches of the tree are also the tree, but the tree itself is neither the leaves
nor the branches. The Vedic version that the whole cosmic creation is nothing but
Brahman means that since everything is emanating from the Supreme Brahman,
nothing is apart from Him. Similarly, the part-and-parcel hands and legs are called the
body, but the body as the whole unit is neither the hands nor the legs. The Lord is the
transcendental form of eternity, cognition and beauty. And thus the creation of the
energy of the Lord appears to be partially eternal, full of knowledge and beautiful also.
The captivated conditioned souls under the influence of the external energy, mäyä, are
therefore entrapped in the network of the material nature. They accept this as all in all,
for they have no information of the Lord who is the primeval cause. Nor have they
information that the parts and parcels of the body, being detached from the whole body,
are no longer the same hand or leg as when attached to the body. Similarly, a godless
civilization detached from the transcendental loving service of the Supreme Personality
of Godhead is just like a detached hand or leg. Such parts and parcels may appear like
hands and legs, but they have no efficiency. The devotee of the Lord, Çréla Vyäsadeva,
knows this very well. He is further advised by Çréla Närada to expand the idea so that
the entrapped conditioned souls may take lessons from him to understand the Supreme
Lord as the primeval cause.
According to the Vedic version, the Lord is naturally fully powerful, and thus His
supreme energies are always perfect and identical with Him. Both the spiritual and the
material skies and their paraphernalia are emanations of the internal and external
energies of the Lord. The external energy is comparatively inferior, whereas the internal
potency is superior. The superior energy is living force, and therefore she is completely
identical, but the external energy, being inert, is partially identical. But both the
energies are neither equal to nor greater than the Lord, who is the generator of all
energies; such energies are always under His control, exactly as electrical energy,
however powerful it may be, is always under the control of the engineer.
The human being and all other living beings are products of His internal energies. Thus
the living being is also identical with the Lord. But he is never equal or superior to the
Personality of Godhead. The Lord and living beings are all individual persons. With the
help of the material energies the living beings are also creating something, but none of
their creations are equal or superior to the creations of the Lord. The human being may
create a small playful sputnik and may throw it into outer space, but that does not mean
that he can create a planet like the earth or moon and float it in the air as the Lord does.
Men with a poor fund of knowledge claim to be equal to the Lord. They are never equal
to the Lord. This is never to be. The human being, after attaining complete perfection,
may achieve a large percentage of the qualities of the Lord (say up to seventy-eight
percent), but it is never possible to surpass the Lord or to become equal with Him. In a
diseased condition only, the foolish being claims to be one with the Lord and thus
becomes misled by the illusory energy. The misguided living beings, therefore, must
accept the supremacy of the Lord and agree to render loving service to Him. For this
they have been created. Without this, there cannot be any peace or tranquillity in the
world. Çréla Vyäsadeva is advised by Çréla Närada to expand this idea in the Bhägavatam.

Canto 1 Page 623

world. Çréla Vyäsadeva is advised by Çréla Närada to expand this idea in the Bhägavatam.
In the Bhagavad-gétä also the same idea is explained: surrender fully unto the lotus feet
of the Lord. That is the only business of the perfect human being.

Sarartha Darsini tika

Having taught about bhakti, now Närada teaches about knowledge of the worshippable
Lord which is necessary for the devotees. This universe is like the Lord: it exists, has life,
and a form of bliss, but it is not the Lord’s form of eternity, knowledge and bliss. This is
because the Lord’s qualities like existence are eternal, whereas the universes quality of
existence is temporary, because the Lord is different from the universe (itaraù). How is
the Lord like the universe and also different from it? From the Lord, who is the possessor
of mäyä-çakti, arises the maintenance, destruction and creation of the universe. The
universe is described as a form of the Lord in small portion (like the Lord), because it is
an effect of the Lord. Because the Lord is the cause, he is different. Because brahman is the
cause, the universe is also designated as brahman in the çruti: sarvam khalv idam brahma:
this universe is brahman. (Chändogya Upaniñad 3.14.1) You know all this spontaneously
(svayam) because you are an avatära of the Lord. Thus I have shown only a small portion,
ten fingers (prädeça-mätram) of bhakti and knowledge of the powers of the Lord who
measures more than ten million times a hundred trillion, in order to fulfill the statement
äcäryavän puruño veda: one who has a teacher knows. (Chändogya Upaniñad 6.14.2)
Amara-koça says prädeça-täla-gokarëäs tarjany-ädi-yute tate: prädeça, täla and gokarëa
mean a measure from the thumb to the end of the forefinger.

Bhavartha Dipika
tad evaà bhagaval-léläà prädhänyena varëayety uktaà, tatra ko bhagavän käç ca tasya lélä
ity apekñäyäm äha. idaà viçvaà bhagavän evaà. sa tv asmäd viçvasmäd itaraù. éçvarät
prapaïco na påthag éçvaras tu prapaïcät påthag ity arthaù. tatra hetuù, yato bhagavato
hetor jagataù sthity-ädayo bhavanti. anenaiva lélä api darçitäù. yadvä idaà viçvaà
bhagavän. itara iva yaù sa jévo ’pi bhagavän. cetanäcetanaù prapaïcas tad vyatirekeëa nästi
sa evaikas tattvam ity arthaù. hi-çabdena “sarvaà khalv idaà brahma” ity-ädi-pramäëaà
sücitam. tad dhi svayam eva bhavän veda. prädeça-mätram ekadeça-mätraà “äcäryavän
puruño veda” ity-ädi-çruty-artha-sampädanäya pradarçitam.

Çré Subodhiné:
It is very important to clearly explain the divine nature and significance of the Leelas.
sports and stories of our Lord. Both His divine form (nature) and “Leelas” are being told
to be "united" i.e. without any "division", i.e. both are “same and one" only! If this is not
done, there is a possibility of “Samsaara” (of births and deaths) affecting the “Jeeva" —
as the "vision" of seeing "differently" or "divided" from our Lord is not appropriate - as
this is "untruthful". This most exalted truth is told in very memorable words "Idam
Viswam Bhagawan" - This "Universe is our Lord only". Here the "target" is the Lord,
keeping this Universe as His manifestation. By accenting this “truth", the devotee will
"See our Lord only in this entire Universe"! He will get fulfilled in this way. Hence, it is
said, that this Universe, which is a "task" completed by our Lord, is now called as the
"form” of our Lord only! ie Universe is our Lord only (Viswam Vishnuhu)

The syllable “Hi" (yes, indeed) gives the idea of "certainty" (lack of any doubt, on this
score). In other words, it reemphasizes the scriptural dictum of "Sarvam Khalwidam
Brahma" (This entire Universe is "Brahman” (our Lord) only) and "Tajjhalaan" (From
whom, this Universe has come) etc. Whatever is seen, is of the form of Brahman only!
This Universe is born out of Brahman, merges back into it and is protected well, by
Brahman only! This dictum saying says, that everything is Brahman and says further
that, "please know for certain, that everything is our “Lord’s form” only!”

Canto 1 Page 624

that, "please know for certain, that everything is our “Lord’s form” only!”

In this verse, three types of “deserving" persons (the highest, the middle and the lower
category) have been explained.

(1) For the highest “best” deserving devotee, the vision of seeing and knowing
everything as our Lord only is being told.

(2) The “middle order” devotee regards this Universe "like our Lord” but not our Lord
Himself! Everyone should respect this Universe. as this is like and akin to our Lord. But
we should take care not to get “attached" to it!

(3) The "lowest category" devotee, sees the Universe as “different and separate” from our
Lord! In this way, He always “sees” only the Universe and not our Lord? He is always
"externally" oriented and he loses a great opportunity to lead the ideal life of a true
devotee of our Lord.

In the above way, there are, at all places and situations, three categories of persons,
looking and dealing with the Universe, in three different ways.

A doubt arises here. How can this One Universe be seen in three different ways by the
persons, who see it? On this, it is said, that this Universe has it’s existence in our Lord
only. Our Lord only is there in this Universe! Our Lord is the “basis and foundation" of
this Universe! Due to this, our Lord only has become this Universe! All this his been
explained by the word “Sthaanam” (stationed place) used in this verse.

The “middle order" devotee regards this Universe “like our Lord" - but not as the “form
of our Lord" (Bhagawadroopa). This “thought" is indicated through the word "Sambhava"
in this verse. They say that this Universe is “born” out of our Lord. The universe is a
“task” (Kaaryam) completed by our Lord, who is the “cause" (Kaaran) for this Universe!
In this way, both the “task and it’s cause" are intricately intertwined. But, both are
"separate and divided" from each other, from the point of “task", but are united and
undivided ham the point of view of it's "cause"! Living undivided while putting up with
“division" is called as identification of oneness (Taadatmyam).

But a foolish person says and understands, that our Lord does only the “deluge"
(Prayatam)! (He forgets the Lord as the creator and protector of this Universe). He
regards this Universe and the Lord, as totally divided and separate, due to this reason.

Some others say, that our Lord is “permanent”, but this Universe is “impermanent".

In the above ways, after explaining the nature of the divine form of our Lord and of His
“Leelas”, from the point of view of both “meaning" (Artha) and "deserving" (Adhikaari)
natures, in a summarized way. it is said, that this truth is a secret and hidden (Gupt).
Hence no more description op this should be done!

Sage Naarada says, “All this, which I have told you. are well known to you by yourself!
There is no necessity for you to have a “Guru" so understand this! This Universe is
yourself only! Hence you are aware of this! Will this mean, that the instructions on
Brahman is useless for sage Veda Vyaasji? On this, it is said, “it is necessary to have a
Guru, in spite of you having realized the “Brahman", from the point of evidence and
proof “(Pramaana)". Here, a "worldly" example is being given - of showing the distant
place through the measure and indication of one's hand! In the same way, one needs to

Canto 1 Page 625

place through the measure and indication of one's hand! In the same way, one needs to
realize, that Brahman is the creator of this Universe! On understanding in this way, a
devotee realizes, that the Lord is the Lord of this Universe (Sarveswara). Sage Naaraa
indicates here, that he has given this much “instructions" in a "secret" way and, that “you
should now manifest this hidden secret teaching in the open, in a clear way, so that
everyone can understand and realize the truth"!

“Oh! Sri Veda Vyaasji! Kindly appreciate and understand the purpose of your
incarnation i.e. for which purpose, you have now taken this incarnation? It is the wish
and desire of our Lord, to redeem and save all His devotees, by taking a manifestation by
Himself, and reveal His own divine nature. For this sake, through His “part of Jnana"
(Inanakalaa), He has manifested as yourself! If you would not tell our Lord’s “Leelas" and
stories, then your incarnation will get wasted! Thus, due to our Lord's desire only, you
have got this sorrow, in your mind! Hence, please explain, in detail, our Lord’s stories
and “Leelas" and obey our Lord’s -orders'. In this way, make your life also get fulfilled".
This is being told, through the following verse.

Krama Sandarbha
nanu sarvvaà khalvidaà brahmeti çrüyate. brahma ca bhagavadekarüpameva. tataù
kathaà bhagavata etädåçatvaà taträha idaà héti. hi yasmädidaà viçvaà bhagaväniv natu
bhagaväneva syät, yato ’sau viçvasmäditaro vilakñaëaù. kathaà viçvaà bhagaväniva
kathaà vä bhagavän viçvasmäditarastaträha yata iti. viçvasya tatkäryarüpatvät
kenacidaàçenaiva tadrüpatvaà nirüpyate. bhagavatastu tatkäraëatvät paratvam. “na
tatsamaçcäbhyadhikaçca dåçyate” iti çrutyantarät. tatra sarvvajïasyäpi bhavataù samprati
aparitoña eväyaà pramäëamityäha taddhéti. mayä tu yatkiïcidevopadiçyat ityäha tathäpéti.
tadevamapi paramätmasandarbhe yadanyathä vyakhyätaà tattu nätihådyamiti mantavyam.

“It is said in çruti that everything is Brahman. Brahman is also one form of Bhagavän. How
can Bhagavän be everything?” This verse answers.

This universe is like Bhagavän but not Bhagavän, since he is different from it (itaraù).
How is the universe like Bhagavän, and yet Bhagavän is different from it? By him the
universe is created, maintained and destroyed. It is considered as some portion of the
Lord since it is his effect. But since the Lord is the cause, he is considered different. Çruti
says na tat-samaç cäbhyadhikaç ca dåçyate: no one is equal to or greater than the Lord.
(Çvetäçvatara Upanisad) Since you are omniscient, you also know the reasons for your
dissatisfaction. But I have shown you a little of this. The differing explanation given in
Paramätma Sandarbha is not so acceptable.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
20-22 Instruction to Vyasa
1.5.21

tvam ätmanätmänam avehy amogha-dåk

parasya puàsaù paramätmanaù kaläm
ajaà prajätaà jagataù çiväya tan
mahänubhäväbhyudayo 'dhigaëyatäm

Word-For-Word Meanings
Canto 1 Page 626
Word-For-Word Meanings
tvam—yourself; ätmanä—by your own self; ätmänam—the Supersoul; avehi—search out;
amogha-dåk—one who has perfect vision; parasya—of the Transcendence; puàsaù—the
Personality of Godhead; paramätmanaù—of the Supreme Lord; kaläm—plenary part;
ajam—birthless; prajätam—have taken birth; jagataù—of the world; çiväya—for the well-
being; tat—that; mahä-anubhäva—of the Supreme Personality of Godhead Çré Kåñëa;
abhyudayaù—pastimes; adhigaëya-täm—describe most vividly.

SP Translation
Your Goodness has perfect vision. You yourself can know the Supersoul Personality of
Godhead because you are present as the plenary portion of the Lord. Although you are
birthless, you have appeared on this earth for the well-being of all people. Please,
therefore, describe the transcendental pastimes of the Supreme Personality of Godhead
Çré Kåñëa more vividly.

VCT translation
You possess useful knowledge! Please understand spontaneously that you were born as
a portion of the supreme person, the paramätmä, for the benefit of the world. Therefore
please describe the glories of the all powerful Lord.

VA translation
"Please realize by yourself, that you are a “part" (Kalaa) of our Lord Sri Purushothama.
You are "birthless" - but you have taken this manifestation (incarnation) for the welfare
of this Universe. Hence, please explain our Lord’s Leelas and stories, which are
remarkable, describing, them with the predominant virtues of “Jnana” and “Bhakthi”
(i.e. so that everyone can attain “Jnana" and “Bhakthi" to our Lord)."

Summary of verse:

Purport
Çréla Vyäsadeva is the empowered plenary portion incarnation of the Personality of
Godhead Çré Kåñëa. He descended by his causeless mercy to deliver the fallen souls in
the material world. The fallen and forgotten souls are detached from the transcendental
loving service of the Lord. The living entities are parts and parcels of the Lord, and they
are eternally servitors of the Lord. All the Vedic literatures, therefore, are put into
systematic order for the benefit of the fallen souls, and it is the duty of the fallen souls to
take advantage of such literatures and be freed from the bondage of material existence.
Although formally Çréla Närada Åñi is his spiritual master, Çréla Vyäsadeva is not at all
dependent on a spiritual master because in essence he is the spiritual master of everyone
else. But because he is doing the work of an äcärya, he has taught us by his own conduct
that one must have a spiritual master, even though he be God Himself. Lord Çré Kåñëa,
Lord Çré Räma and Lord Çré Caitanya Mahäprabhu, all incarnations of Godhead,
accepted formal spiritual masters, although by Their transcendental nature They were
cognizant of all knowledge. In order to direct people in general to the lotus feet of Lord
Çré Kåñëa, He Himself in the incarnation of Vyäsadeva is delineating the transcendental
pastimes of the Lord.

Sarartha Darsini tika

This verse explains how Vyäsa knows spontaneously. O person with useful knowledge

Canto 1 Page 627

This verse explains how Vyäsa knows spontaneously. O person with useful knowledge
(amogha-dåk)! Therefore (tat) please describe (gaëyatäm) more fully (adhikam) the most
auspicious glories (abhyudayaù) of the mighty Lord (mahänubhäva)

Bhavartha Dipika
na ca taväcäryäpekñä éçvarävatäratväd ity äha, tvam iti. he amogha-dåk, tvam ätmanä
svayam ätmänam ajam eva santaà jagataù çiväya prajätam avehi. kutaù parasya puàsaù
kaläm aàça-bhütam. tat tasmän mahänubhavasya harer abhyudayaù paräkramaù adhi
adhikaà gaëyatäà nirüpyatäm.

Çré Subodhiné:
“Please realize, that your are a "part" of the supreme Lord of this Universe! As told in the
Upanishad, (Tatwamasi Sweta Keto) that the “Jeeva" has been explained, as being of the
same nature of "Brahman". Sri Naarada says that. "I am not describing the "Brahman" as
explained through the above "Upanishadik" verse — but, I am telling you, to be of a
“Kalaa" (part) of our Lord! and the way to realize this “truth" or “Jnana" is your own
divine realization only i.e. your own “divinity". In other words, “when you realize your
own real “nature", then this “Jnana" will dawn by itself!

“You are the seer of Truth! Hence, you have this capacity and power". A doubt arises
here. All “Jeevas" have been explained, as being “part" (Kalaa) of our Lord only, and
what is so special about sage Veda Vyaasa? On this, it is said that. “You are the "part”
(Kalaa) op our Lord Sri Purushothama. All other "Jeevas” are “parts" of the imperishable
Brahman (Akshara Brahman) or the "Purusha" (primordial person) only!"

Another doubt arises here. Both the “imperishable Brahman" and “Purusha" are also our
“Lord" only. Why then, is there any difference between those born from Sri
Purushothama, and those born out of the "imperishable Brahman" and the “Purusha"?
On this, it is said, that “You are the part of Sri Purushothama, who is “Paramaatam" (the
supreme "Aatma"). Like there is a difference between the actual "Ganges water", and the
“celestial deity" behind this holy river, in the same way, there is difference between the
"imperishable Brahman" and Sri Purushothama. If Veda Vyaasa were to say, that usually
a “part" of Sri Purushotbama does not take “birth” at all, and how come, then, "I am born
as a "part" of Sri Purushothama?” On this, it is said, that “though you are not born (i.e.
originated) at all. you have taken our Lord’s “blissful form", with hands, feet etc. and
have manifested as Sri Veda Vyaasa! i.e. You have not taken a “birth" but an
“incarnation"! You have come down from the all-pervading Sri Vaikuntam! Hence, with
a view to give to this entire Universe, the happiness of “peace", please explain, in a very
detailed and "expanded" way, the “Leelas" and stories of our exalted and great Lord.
Oour Lord’s "Leelas" and stories influence and make happy, even the relatives of our
Lord’s devotees! Hence, our Lord’s “Leelas" and stories are always of the nature of a
“festival" (Utsav)."

In this verse, the word “Adhi" denotes “much more" or “in a big way" (Aadhikyam). In
other words, our Lord’s "Leelas" are greater in value than “Jnana" and other virtues too!
Hence, please describe the glory and greatness of our Lord’s stories and “Leelas” through
“Jnana", “Karma" (actions) of our Lord." Sage Naarada adds. "As words ate out of the
purview of the mind. our Lord’s Leelas and stories also are like this only i.e. beyond the
“words"! Hence, no one can describe fully, our Lord's "Leelas" and stories. Due to this,
please tell these holy Leelas and stories as indicators only"! (As no one can tell or
describe them fully!)

Canto 1 Page 628

Another doubt arises here. The primary purpose is to give a detailed “instruction" on the
holy Leelas and stories of our Lord. Is it required to give, along with this, instructions on
“Dharma'' also? This is answered, through the following verse.

Krama Sandarbha
tadeva viçiñyäha tvamiti. he amoghadåk tvamätmanä svayamätmänaà svaà parasya
puàsaù kalämaàçabhütamavehi anusandhehi. punaçca jagataù çiväyädhunaiva
çrékåñëarüpeëa yaçcäjo ’pi prajätastamavehi. tadetaddvayaà jïätvä mahänubhävasya
sarvävatärävatärivåndebhyo ’pi darçitaprabhävasya tasya çrékåñëasyaiva abhyudayo lélä
adhi adhikaà gaëyatäà nirüpyatäm. svaméçvaro ’pi bhavän nijäjïänarüpäà mäyäà na
prakaöayatviti bhävaù.

O you who possess perfect knowledge! Understand by yourself that you are an aàça of
the supreme Lord. Understand also the Lord who, though unborn (ajam), has appeared
(prajätam) as Kåñëa. Understanding both these facts, the pastimes (abhyudayaù) of Kåñëa,
who shows greater powers than all the avatäras and their sources, should be described
(adhigaëyatäm). Though you are also the Lord, do not show mäyä, your form of
ignorance.

Other thoughts

8-22 Narada reveals to Vyasa the importance of describing

Krishna’s pastimes
20-22 Instruction to Vyasa
1.5.22

idaà hi puàsas tapasaù çrutasya vä

sviñöasya süktasya ca buddhi-dattayoù
avicyuto 'rthaù kavibhir nirüpito
yad-uttamaçloka-guëänuvarëanam

Word-For-Word Meanings
idam—this; hi—certainly; puàsaù—of everyone; tapasaù—by dint of austerities;
çrutasya—by dint of study of the Vedas; vä—or; sviñöasya—sacrifice; süktasya—spiritual
education; ca—and; buddhi—culture of knowledge; dattayoù—charity; avicyutaù—
infallible; arthaù—interest; kavibhiù—by the recognized learned person; nirüpitaù—
concluded; yat—what; uttamaçloka—the Lord, who is described by choice poetry; guëa-
anuvarëanam—description of the transcendental qualities of.

SP Translation
Learned circles have positively concluded that the infallible purpose of the advancement
of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and
charity, culminates in the transcendental descriptions of the Lord, who is defined in
choice poetry.

VCT translation
The unfailing cause of perfection from men’s austerity, study of the Vedas, performance
of sacrifices, chanting of mantras, practicing jïäna and giving charity is defined by the
wise as glorifying the qualities of the Lord.

Canto 1 Page 629

wise as glorifying the qualities of the Lord.

VA translation
"A human being, on hearing the holy stories and "Leelas” of our Lord, attains the total
“result and benefit" of having done penance, listening to Vedanta treatises and truths,
performance of all sacrifices, learning the Vedas, attaining the status and intellect as a
“teacher" and also of giving charity. This truth has been told by wise Jnanis."

Summary of verse:

Purport
Human intellect is developed for advancement of learning in art, science, philosophy,
physics, chemistry, psychology, economics, politics, etc. By culture of such knowledge
the human society can attain perfection of life. This perfection of life culminates in the
realization of the Supreme Being, Viñëu. The çruti therefore directs that those who are
actually advanced in learning should aspire for the service of Lord Viñëu. Unfortunately
persons who are enamored by the external beauty of viñëu-mäyä do not understand that
culmination of perfection or self-realization depends on Viñëu. Viñëu-mäyä means sense
enjoyment, which is transient and miserable. Those who are entrapped by viñëu-mäyä
utilize advancement of knowledge for sense enjoyment. Çré Närada Muni has explained
that all paraphernalia of the cosmic universe is but an emanation from the Lord out of
His different energies because the Lord has set in motion, by His inconceivable energy,
the actions and reactions of the created manifestation. They have come to be out of His
energy, they rest on His energy, and after annihilation they merge into Him. Nothing is,
therefore, different from Him, but at the same time the Lord is always different from
them.
When advancement of knowledge is applied in the service of the Lord, the whole
process becomes absolute. The Personality of Godhead and His transcendental name,
fame, glory, etc., are all nondifferent from Him. Therefore, all the sages and devotees of
the Lord have recommended that the subject matter of art, science, philosophy, physics,
chemistry, psychology and all other branches of knowledge should be wholly and solely
applied in the service of the Lord. Art, literature, poetry, painting, etc., may be used in
glorifying the Lord. The fiction writers, poets and celebrated litterateurs are generally
engaged in writing of sensuous subjects, but if they turn towards the service of the Lord
they can describe the transcendental pastimes of the Lord. Välméki was a great poet, and
similarly Vyäsadeva is a great writer, and both of them have absolutely engaged
themselves in delineating the transcendental activities of the Lord and by doing so have
become immortal. Similarly, science and philosophy also should be applied in the service
of the Lord. There is no use presenting dry speculative theories for sense gratification.
Philosophy and science should be engaged to establish the glory of the Lord. Advanced
people are eager to understand the Absolute Truth through the medium of science, and
therefore a great scientist should endeavor to prove the existence of the Lord on a
scientific basis. Similarly, philosophical speculations should be utilized to establish the
Supreme Truth as sentient and all-powerful. Similarly, all other branches of knowledge
should always be engaged in the service of the Lord. In the Bhagavad-gétä also the same
is affirmed. All "knowledge" not engaged in the service of the Lord is but nescience. Real
utilization of advanced knowledge is to establish the glories of the Lord, and that is the
real import. Scientific knowledge engaged in the service of the Lord and all similar
activities are all factually hari-kértana, or glorification of the Lord.

Sarartha Darsini tika

Canto 1 Page 630
Sarartha Darsini tika
I have said that one becomes successful by bhakti, after giving up all dharmas. Now, if
some devotee has some desire for some dharmas, those dharmas will be produced by
bhakti. That is now explained. The unfailing cause (avicyutaù arthaù) of men’s austerity
and the other items of dharma has been described to be narrating the qualities of the Lord.
Mediné says:

artho viñayänarthayor dhana-käraëa-vastuni |

abhidheye ca çabdänäà nivåttau ca prayojane ||

Artha means an object of the senses, obstacle, wealth, cause, thing, meaning of a word,
prevention and goal.

The results of austerity and other acts are achieved by bhakti according to the statement of
the Lord and thus what is their necessity?

yat karmabhir yat tapasä jïäna-vairägyataç ca yat

yogena däna-dharmeëa çreyobhir itarair api
sarvaà mad-bhakti-yogena mad-bhakto labhate ’ïjasä
svargäpavargaà mad-dhäma kathaïcid yadi väïchati

Everything that can be achieved by karma, penance, jïäna, vairägya, mystic yoga, charity,
dharma and all other auspicious means of perfecting life is easily achieved by my devotee
through bhakti. If somehow or other my devotee desires Svarga, liberation, or residence in
my abode, he easily achieves such benedictions. SB 11.20.32-33

smartavyaù satataà viñëur vismartavyo na jätucit |

sarve vidhi-niñedhäù syur etayor eva kiìkaräù ||

One should always remember Viñëu and never forget Him. All injunctions and
prohibitions are dependent on these two principles. Padma Puräëa

According to this, all dharmas are unnecessary. Or another meaning is because

performance of bhakti to the Lord is the conclusion of all the scriptural statements
recommending austerity, studying the Vedas etc., chanting the Lord’s name is the
unmistakably mentioned process. And in his commentary on the Lord’s words dharmo
yasyäà mad-ätmakaù (SB 11.14.3) Madhusüdana Sarasvaté says that the purport of all
scriptural statements is the Supreme Lord.

Bhavartha Dipika
anenaiva tapädi sarvaà tava sa-phalaà syäd ity äha, idaà héti. çrutädayo bhäve niñöhäù.
idam eva hi tapaù-çravaëäder avicyuto nityo ’rthaù phalam. kià tat. uttama-çlokasya
guëänuvarëanam iti yat.

Çré Subodhiné:
Listening to our Lords' "Leelas" and stories is “equal" to penance etc. - as the "result"
(phalam) and the "Saadhan" (way) are both our Lord’s “divine nature" (Swaroopa) only.
For all those, who would listen to these holy “Leelas" and stories of our Lord, our Lord
only is the divine Lord, the way and also the result too! The spiritual practices enjoined
through “caste and station" in one’s life (Varnaashrama Dharma) are also special e.g.
The persons, who are anchorites (Vaanaprastha) and Sannyasis (fully renounced) do
"penance". The Sannyasis listen to the "Vedanta treatise" also. The householder
performs the sacrifices; a celibate learns the Vedas; the warrior class imbibes the benefits

Canto 1 Page 631

performs the sacrifices; a celibate learns the Vedas; the warrior class imbibes the benefits
of intellectual pursuits!; the "business" community (Vaisyaas) gives wealth and materials,
as charity. In this way, all these spiritual practices confer a lot of benefits and results,
and all this "benefit" are attained by listening only to the "Leelas" of out Lord. There is
no “reduction" in any of the benefits attained

If it is told that, it is true, that these benefits have been mentioned in the scriptures, but,
these “benefits" are not "well known" in this world! On this, the answer is given
“Kavibhihl" i.e. all the wise “Jnanis' (men of knowledge) have proved this, with logical
reasoning!

In this verse, it is emphatically stated, that by listening or explaining the “virtues"

(Gunavarnan) of our Lord, a devotee will attain all the “benefits and results", which
accrues to a person, who has done intense penance, listening to the Vedanta treatises,
sacrifices, learning of the Vedas etc. From this, it is conclusively proved that, by
listening to only our Lord’s “Leelas and stories", every type of "benefits and results” is
attained by the devotee, and there is no necessity to do penance and other spiritual
practices. Of course, here sage Naarada did not specifically say, that a person need not
do penance and other spiritual practices. But, it is clearly told, that "prohibited" actions
should be avoided at all costs!

In this way, after giving his “instructions” (Upadesa) in an "ordinary" way, with a view
to describe the nuances involved, from the beginning of “spiritual practice", till the
"results" (goal) are attained, sage Naarada, as an example, now begins to describe in 17
verses, bis own “story", from the next verse.

Other thoughts

23-31 Narada tells about his life to give an example of the

power of bhakti
1.5.23

ahaà purätéta-bhave 'bhavaà mune

däsyäs tu kasyäçcana veda-vädinäm
nirüpito bälaka eva yoginäà
çuçrüñaëe prävåñi nirvivikñatäm

Word-For-Word Meanings
aham—I; purä—formerly; atéta-bhave—in the previous millennium; abhavam—became;
mune—O muni; däsyäù—of the maidservant; tu—but; kasyäçcana—certain; veda-
vädinäm—of the followers of Vedänta; nirüpitaù—engaged; bälakaù—boy servant; eva—
only; yoginäm—of the devotees; çuçrüñaëe—in the service of; prävåñi—during the four
months of the rainy season; nirvivikñatäm—living together.

SP Translation
O muni, in my past life, in the last millennium, I was born as the son of a certain
maidservant engaged in the service of brähmaëas who were following the principles of
Vedänta. When they were living together during the four months of the rainy season, I
was engaged in their personal service.

Canto 1 Page 632

VCT translation
In another kalpa of Brahmä in a previous life, I was born as the son of a maidservant
engaged by some persons studying the Vedas. Though a child, I was also engaged in
serving them during the monsoon season when they decided to stay in one place.

VA translation
“Oh sage! In a previous "aeon" (Kalpa), during my earlier birth, I was born of a servant
maid who had served the Vedic Brahmins! I was appointed è do service to the Yogis, who
had gathered, with a desire to live together, during the "Chaaturmasya vow" (The rainy
“season”, when the Yogis and Sannyasis are expected to live and “stay put” in one place
only).”

Summary of verse:

Purport
The wonder of an atmosphere surcharged with devotional service to the Lord is briefly
described herein by Çré Närada Muni. He was the son of the most insignificant
parentage. He was not properly educated. Still, because his complete energy was engaged
in the service of the Lord, he became an immortal sage. Such is the powerful action of
devotional service. The living entities are the marginal energy of the Lord, and
therefore they are meant for being properly utilized in the transcendental loving service
of the Lord. When this is not done, one's situation is called mäyä. Therefore the illusion
of mäyä is at once dissipated as soon as one's full energy is converted in the service of the
Lord instead of in sense enjoyment. From the personal example of Çré Närada Muni in
his previous birth, it is clear that the service of the Lord begins with the service of the
Lord's bona fide servants. The Lord says that the service of His servants is greater than
His personal service. Service of the devotee is more valuable than the service of the
Lord. One should therefore choose a bona fide servant of the Lord constantly engaged in
His service, accept such a servant as the spiritual master and engage himself in his (the
spiritual master's) service. Such a spiritual master is the transparent medium by which to
visualize the Lord, who is beyond the conception of the material senses. By service of the
bona fide spiritual master, the Lord consents to reveal Himself in proportion to the
service rendered. Utilization of the human energy in the service of the Lord is the
progressive path of salvation. The whole cosmic creation becomes at once identical with
the Lord as soon as service in relation with the Lord is rendered under the guidance of a
bona fide spiritual master. The expert spiritual master knows the art of utilizing
everything to glorify the Lord, and therefore under his guidance the whole world can be
turned into the spiritual abode by the divine grace of the Lord's servant.

Sarartha Darsini tika

There is no cause for pure bhakti other than the fortunate mercy of the devotees of the
Lord. Austerity and other processes are not the cause. To illustrate this Närada recounts a
previous birth. In a previous kalpa (day of Brahmä) in a previous birth (atéta-bhave) I was
born from a maid servant of some studiers of the Vedas. I was engaged (nirüpitaù) in
serving those persons having bhakti-yoga and who desired to stay in one place
(nirvivikñatäm) during the rainy season. That they also practiced bhakti-yoga is
understood later from the following verse:

tatränvahaà kåñëa-kathäù pragäyatäm anugraheëäçåëavaà manoharäù

täù çraddhayä me ’nupadaà viçåëvataù priyaçravasy aìga mamäbhavad ruciù
Canto 1 Page 633
täù çraddhayä me ’nupadaà viçåëvataù priyaçravasy aìga mamäbhavad ruciù

O Vyäsadeva, in that association and by the mercy of those great Vedäntists, I could hear
them describe the attractive activities of Lord Kåñëa And thus listening attentively, my
taste for hearing of the Personality of Godhead increased at every step. SB 1.5.26

Bhavartha Dipika
sat-saìgato hari-kathäçravaëädi-phalaà sva-våttäntena prapaïcayati, aham iti. ahaà purä
pürva-kalpe ’téta-bhave pürva-janmani veda-vädinäà däsyäù sakäçäd abhavaà jäto ’smi.
nirüpito niyuktaù. kva. yoginäà çuçrüñaëe. prävåñi varñopalakñite cäturmäsye.
nirvivikñatäà nirveçam ekatra väsaà kartum icchatäm.

Çré Subodhiné:
Only by following the bath of “Bhakthi”. The lowest of the lowly person can hope to
attain the highest status no other path can achieve this. Due to this, sage Naarada had
become a "Sudra" in his earlier birth arising out of a curse. How did he, then attain the
exalted high status as a “celestial" sage? The word “Ateetabhave" used in this verse
denotes the “previous birth". This “word” has been used to indicate the fact, that the
“incidents", which sage Naarada would narrate now, will not be pertaining to this life or
otherwise. The word “Ðuru" indicates the meaning, that “this birth of mine has been
freed from the twin scourges of “old age” and "death"."

Sage Naarada has addressed sage Vyaasji as â "Muni" - to emphasize the fact, that sage
Vyaasji was devoted to “contemplation”, (thinking) and due to this, he would certainly
get faith and confidence in his “words”, through contemplation and thinking! Sage
Naarada has not given the name of his father in this verse, as he could not remember his
father's name, due to the efflux of “time". Or perhaps the father was of a “lower"
category. Hence, his "name” was not taken. However, sage Naarada's father was a
Brahmin, as otherwise, the sages, who had come there, would not have allowed his to
“eat" the "remaining food" on their plates! Again, his “mother" also was an ordinary
women. Purposefully her name has not been taken, as she would have attained respect
and fame, if her name was mentioned and "fame and name" always cause "bondage"! Our
Sri Mahaprabhuji says here, this very important factor viz. "in this path op Bhakthi, as
respect and fame for the devotee get declined (i.e. he becomes "unknown") he attains
real progress and success in his path”. (Thus courting of "respect", fame and honour in
this world appears to be a negative factor for the progress in this path of “Bhakthi" to
our Lord. (Seeking it is more worse!)

The word "proficient in Vedas" is used to indicate, that these sages were Brahmins, very
proficient in the study of the Vedas and were also “Paramahamsa" Sadhus! They were, of
course, ignorant of the path of our Lord, in a complete and total way!

Among the four "stations" of one's life (Aashram), the "Sannysins" (4th) have the duty to
roam around everywhere, like the “worms", and stay in one lonely place from the “full
moon day" of the month of Aashada! Sage Naarada said, "due to this, four
"Paramahamsa" Saadhus, who would later become the four "Sanakaadi" brothers, stayed
here in our bourse, as per our prayer and the approval of the Brahmins. All the four
Mahaatmas had the same "virtues and divine nature”. Hence, all these four had come
together. They were practicing the Saadhana of Yoga. As they were deeply immersed in
the Yogic practices, they needed some servants to attend to their other tasks. The
Brahmins over there, called me. and told me to render service to these Mahaatmas. They
told me also "not to do anything else"! In this way, I got deeply involved in rendering

Canto 1 Page 634

told me also "not to do anything else"! In this way, I got deeply involved in rendering
service to these Mahaatmas. The Brahmins were kind to engage a “boy” like me in this
exalted "service" of the Mahaatmas. These "Paramahamsa" Mahaatmas had (old the
Brahmins, that, they will stay in our place for 4 months, as they desired to stay here, in
one place, for 4 months.

In this verse, it is stated, that sage Naarada got the association of noble and saintly
Mahaatmas. The first "Saadhan” (way) for “worship and service” is the association with
the noble saints (Satsangha). This is clearly stated.

“Later, these "Paramahamsa" Mahaatmas got “compassion” for me” - as per the next
verse.

Other thoughts

23-31 Narada tells about his life to give an example of the

power of bhakti
1.5.24

te mayy apetäkhila-cäpale 'rbhake

dänte 'dhåta-kréòanake 'nuvartini
cakruù kåpäà yadyapi tulya-darçanäù
çuçrüñamäëe munayo 'lpa-bhäñiëi

Word-For-Word Meanings
te—they; mayi—unto me; apeta—not having undergone; akhila—all kinds of; cäpale—
proclivities; arbhake—unto a boy; dänte—having controlled the senses; adhåta-
kréòanake—without being accustomed to sporting habits; anuvartini—obedient; cakruù—
did bestow; kåpäm—causeless mercy; yadyapi—although; tulya-darçanäù—impartial by
nature; çuçrüñamäëe—unto the faithful; munayaù—the muni followers of the Vedänta;
alpa-bhäñiëi—one who does not speak more than required.

SP Translation
Although they were impartial by nature, those followers of the Vedänta blessed me with
their causeless mercy. As far as I was concerned, I was self-controlled and had no
attachment for sports, even though I was a boy. In addition, I was not naughty, and I did
not speak more than required.

VCT translation
Though the sages saw everything equally, they showed mercy to me, by which I, though
a boy, developed sense control, gave up child’s play and all agitation, became obedient,
served attentively, and spoke little.

VA translation
“These great Mahaatmas showered their grace on me, despite being of an “equal vision”,
as I became unwavering in my service to them (i.e. freed from any other interest), having
controlled all my senses and cravings, not playing at all (despite being a “boy”) with toys
etc, doing service, which would please these “Paramahamsa” Mahaatmas and conducting
myself with very few “words"."

Canto 1 Page 635

myself with very few “words"."

Summary of verse:

Purport
In the Bhagavad-gétä the Lord says, "All the Vedas are searching after Me." Lord Çré
Caitanya says that in the Vedas the subject matters are only three, namely to establish
the relation of the living entities with the Personality of Godhead, perform the relative
duties in devotional service and thus achieve the ultimate goal, back to Godhead. As
such, vedänta-vädés, or the followers of the Vedänta, indicate the pure devotees of the
Personality of Godhead. Such vedänta-vädés, or the bhakti-vedäntas, are impartial in
distributing the transcendental knowledge of devotional service. To them no one is
enemy or friend; no one is educated or uneducated. No one is especially favorable, and
no one is unfavorable. The bhakti-vedäntas see that the people in general are wasting
time in false sensuous things. Their business is to get the ignorant mass of people to
reestablish their lost relationship with the Personality of Godhead. By such endeavor,
even the most forgotten soul is roused up to the sense of spiritual life, and thus being
initiated by the bhakti-vedäntas, the people in general gradually progress on the path of
transcendental realization. So the vedänta-vädés initiated the boy even before he became
self-controlled and was detached from childish sporting, etc. But before the initiation,
he (the boy) became more and more advanced in discipline, which is very essential for
one who wishes to make progress in the line. In the system of varnasrama-dharma, which
is the beginning of actual human life, small boys after five years of age are sent to
become brahmacaris at the guru's asrama, where these things are systematically taught to
every boy, be he a king's son or the son of an ordinary citizen. The training was
compulsory not only to create good citizens of the state but also to prepare the boy's
future life for spiritual realization. The irresponsible life of sense enjoyment was
unknown to the children of the followers of the varnasrama system. A boy was even
injected with spiritual acumen before being placed by the father in the womb of the
mother. Both the father and the mother were responsible for the boy's success in being
liberated from the material bondage. That is the process of successful family planning. It
is to beget children for complete perfection. Without being self-controlled, without
being disciplined and without being fully obedient, no one can become successful in
following the instructions of the spiritual master, and without doing so, no one is able to
go back to Godhead.

Sarartha Darsini tika

Närada had controlled senses (dänte), had given up childish play (adhåta-kåiòanake).
Those sages saw equally good-tempered and bad-tempered, those who are praiseworthy
and those who are to be criticized, those who have good conduct and those who are sinful
(tulya-darçanäù), and thus they should not show mercy to one and reject in disgust
another. However, they showed mercy to me. Though great devotees such as Bharata and
Prahläda see equally, they also show some partiality concerning giving mercy. Their first
show of mercy did not depend on Närada’s good qualities and show of respect. He
developed the good qualities by their mercy. Then those qualities became the cause of
further mercy. It must be explained that the cause of their mercy was not due to seeing
qualities. If one says that though they had equal vision, they showed mercy because he
showed good qualities, then their equal vision would be contradicted by their seeing good
and bad qualities. One should not explain in this way because then the first mercy would
be prejudiced.

Canto 1 Page 636

There are two types of mercy; affected by seeing material qualities and not affected by
seeing material qualities. The first type of mercy is explained as follows. All persons in the
material world have mercy caused by qualities. If they see qualities they show mercy, if
the qualities are absent, they withdraw mercy. And if they see bad qualities, they show
hatred. The second type of mercy is as follows. Those who are beyond the influence of
material world show mercy without such causes, without dependence on seeing material
qualities, since they see everything in the material world as the same.

Çukadeva has said:

girayo mumucus toyaà kvacin na mumucuù çivam

yathä jïänämåtaà kale jïänino dadate na vä

During this season the mountains sometimes released their pure water and sometimes did
not, just as experts in transcendental science sometimes give the nectar of transcendental
knowledge and sometimes do not. SB 10.20.36

In this manner sometimes these persons show mercy to some person. When hardness of
the heart caused by guëas is destroyed and becomes soft by devotion to the Lord, mercy
will appear in the heart.

çuddha-sattva-viçeñätmä prema-süryäàçu-sämya-bhäk |
rucibhiç citta-mäsåëya-kåd asau bhäva ucyate ||

That part of bhakti is called bhäva, whose essence is saàvit and hlädiné çakti, which is one
ray of the sun of prema which will soon rise in the heart, and which softens the heart with
desires to meet, serve, and exchange love with the Lord. Bhaki-rasämåta-sindhu 1.3.1

The first four stages of bhakti are understood here: mercy of the devotees, service to
devotees, faith, and taking shelter of guru.

Bhavartha Dipika
apetäni gatäny akhiläni cäpaläni yasmät tasmin. dänte niyatendriye. adhåta-kréòanake
tyakta-kréòäsädhane. anuvartiny anuküle.

Çré Subodhiné:
In this verse, a description of the virtues, which should be there in a “servant", and in
the “Mahaatmas" and also of the “defects", which both of them should avoid, is made.

In the “Mahaatmas", the virtues of (1) compassion. (2) knowledge (Jnana) of Brahman
and (3) contemplative disposition are there. The virtue of “compassion" is a duty; the
knowledge of Brahman is “Jnana" and “contemplation" is a spiritual practice. That, this
“Jnana" should continue and remain on a permanent basis, a Mahaatma, for this sake,
undertakes to sing the virtues and Leelas of our Lord.

The “servant" should not have three kinds of defects and should have 4 kinds of good
“virtues". The first defect is “cravings" of every type. This defect of "craving" arises due
to the lack of strength in die efforts made by the mind. This is an in-built "blemish". It is
necessary to remove this "defect" with redoubled efforts Sage Naarada says that, “all my
craving went away from me". As I was a "boy" I was naturally "humble".

Now, the absence of tow kinds of "defects" in sage Naarada is being told. "My senses

Canto 1 Page 637

Now, the absence of tow kinds of "defects" in sage Naarada is being told. "My senses
never desired for the various material objects seeking fulfillment. Due to this, all my
senses were under control, I never played with

Not to have full control over one's "senses" is indeed a “blemish" due to one’s "nature",
and having the "defect" of playing with "toys", is caused by the factor of "time" (Kaala). "I
was free from both of these defects'. In this way, we should realize, that sage Naarada was
fully free from every type of “blemish” due to his full "control" over the senses, and also
not being interested to do such actions, which are natural to one's "age" (i.e. playing with
toys).

Now, the “internal" virtues of a good "servant" are being described. "I performed that
type of "service", which would please them". In this way, sage Naarada did not have. (1)
any craving. (2) was humble. (3) had full control over his “senses", (4) was not interested
(even though a “boy") in playing with toys etc. and (5) performed “service" to the
“Mahaatmas”, as per their will and desire.

On the fulfillment of the above 5 factors, the Mahaatmas got the desire and will to end
my sorrow - as these Mahaatmas were compassionate, and could not bear my sorrow (as
they became "sorrowful" by seeing my sorrow). They got the desire to uproot the cause of
my sorrow itself.

A doubt arises here. Usually, the "knowers of Brahman" (Brahmajnam) are blemish-free,
and are of “equal vision" (Samadrishti). How come did they get this “special grace” for
me only? On this, it is told, that these Mahaatmas had the feelings of an "equal" nature
for their own and others happiness and sorrow, Even then, on seeing my “sorrow", they
got the desire to mitigate and remove the same! Their “Jnana" is the cause of the grace
and desire to remove my sorrow. Usually, a human being understands, then desires for
the same, and then puts efforts to attain it. Hero, the "Jnana" of seeing both “sorrow and
happiness" as same, became "weak”, and the desire to remove the sorrow of others
became “strong”. In fact their “knowledge of Brahman” (i.e. seeing everywhere and
everything as “Brahman" only) came in the way of exercising their “compassion”. "But,
as I was constantly serving these Parahamsa Mahaatmas, they became gracious to me,
having got fully satisfied with my service! If it is told, that these Mahaatmas had never
asked themselves to be served, nor desired, by themselves, to be served and in this event,
how can they become gracious to the “boy” Naarada, or come under his control? This is
replied by telling, that these sages were “Munis" - given to deep mental contemplation.
They really required the service of someone else, as they cannot attend to
"contemplation" and their daily chores, at the same time! While rendering “service”, the
servant is expected not to speak much, nor keep totally silent! The only way to mitigate
both of these “defects", is to follow the policy of “limited talking" only. Hence, it is said,
that “service” should be “blemish free”, and this is the second "Saadhana” of
Bhakthtyoga.

Whatever happened later is being told, through the next verse.

Other thoughts

23-31 Narada tells about his life to give an example of the

power of bhakti
1.5.25

Canto 1 Page 638

ucchiñöa-lepän anumodito dvijaiù
sakåt sma bhuïje tad-apästa-kilbiñaù
evaà pravåttasya viçuddha-cetasas
tad-dharma evätma-ruciù prajäyate

Word-For-Word Meanings
ucchiñöa-lepän—the remnants of foodstuff; anumoditaù—being permitted; dvijaiù—by the
Vedäntist brähmaëas; sakåt—once upon a time; sma—in the past; bhuïje—took; tat—by
that action; apästa—eliminated; kilbiñaù—all sins; evam—thus; pravåttasya—being
engaged; viçuddha-cetasaù—of one whose mind is purified; tat—that particular;
dharmaù—nature; eva—certainly; ätma-ruciù—transcendental attraction; prajäyate—was
manifested.

SP Translation
Once only, by their permission, I took the remnants of their food, and by so doing all my
sins were at once eradicated. Thus being engaged, I became purified in heart, and at that
time the very nature of the transcendentalist became attractive to me.

VCT translation
One time only I happened to eat their food remnants with their permission. All
obstacles to bhakti disappeared by that. Having developed an inclination for bhakti,
being pure in mind, taste for devotional processes inevitably developed in my mind.

VA translation
“I used to eat once, the “remaining" food from their plates, with the approval of these
Mahaatmas. Through this, all my “sins" were removed and destroyed. In this way, I
served these Mahaatmas continuously, and this service purified my mind and intellect
folly. I now got the taste to practice the virtues of these Mahaatmas viz. not to accept any
charily, not to get associated with anyone and always involve myself in the contemplation
of our Lord.”

Summary of verse:

Purport
Pure devotion is as much infectious, in a good sense, as infectious diseases. A pure
devotee is cleared from all kinds of sins. The Personality of Godhead is the purest entity,
and unless one is equally pure from the infection of material qualities, one cannot
become a pure devotee of the Lord. The bhakti-vedäntas as above mentioned were pure
devotees, and the boy became infected with their qualities of purity by their association
and by eating once the remnants of the foodstuff taken by them. Such remnants may be
taken even without permission of the pure devotees. There are sometimes
pseudodevotees, and one should be very much cautious about them. There are many
things which hinder one from entering devotional service. But by the association of pure
devotees all these obstacles are removed. The neophyte devotee becomes practically
enriched with the transcendental qualities of the pure devotee, which means attraction
for the Personality of Godhead's name, fame, quality, pastimes, etc. Infection of the
qualities of the pure devotee means to imbibe the taste of pure devotion always in the
transcendental activities of the Personality of Godhead. This transcendental taste at

Canto 1 Page 639

transcendental activities of the Personality of Godhead. This transcendental taste at
once makes all material things distasteful. Therefore a pure devotee is not at all
attracted by material activities. After the elimination of all sins or obstacles on the path
of devotional service, one can become attracted, one can have steadiness, one can have
perfect taste, one can have transcendental emotions, and at last one can be situated on
the plane of loving service of the Lord. All these stages develop by the association of
pure devotees, and that is the purport of this stanza.

Sarartha Darsini tika

After getting permission from them to do so, I ate one time some rice stuck to one of their
dishes. By that all obstacles to bhakti were destroyed (tad-apästa-klibiñaù). Having taken
their food, I developed without effort bhakti in the form of hearing, chanting and
remembering the Lord continually. Having developed a tendency for bhakti after eating
the devotees’ food (evaà pravåttasya), which applies to anyone else as well, I inevitably
developed a taste (ruciù prajäyate) for hearing and chanting (tad-dharme) in the mind
(ätma). By this verse five stages of bhakti should be understood: desire for worship
(spåhä), bhakti, anartha-nivåtti, niñöhä and ruci.

Bhavartha Dipika
ucchiñöasya lepän pätra-lagnäàs tair dvijair anujïätaù san bhuïje sma. tena
bhojanenäpästa-kilbiño jäto ’smi. teñäà dharme parameçvara-bhajane evätmano manaso
ruciù prajäyate sma ity anuñaìgaù.

Çré Subodhiné:
It is an "inner Saadhana" (spiritual practice) to get the “sins” destroyed and get taste to
practice the "virtues" connected with our Lord's "Bhakthi", through rendering service to
the Mataatmas. The "remaining food" after the Mahaatmas have eaten, which was left
over in the vessels, was gathered by the “boy" Naarada, and he ate it once, during the day
"This "action" destroyed all my "sins" totally, as I continued to eat this "left over food",
and all my sins were completely destroyed. I now got a taste to practice the "virtues"
which these Mahaatmas had". It is said that, “A Sudra should not be given the remaining
food of Brahmajnanis and the material intended to be offered as "oblation" to the fire in
a sacrifice!" This is told by sage Manu. Hence, a question may arise here, as to how, the
“boy" Naarada was given the “remaining food" of these Mahaatmas, as he was the son of
a "servant maid"? For this, the reply is given, "I got the desire to purify myself, with the
most sacred “remaining food" of these Mahaatmas, which is imbibed with the quality of
pure “Satwa". I became happy on seeing the “remaining food" of these Mahaatmas. I
prayed to them to be allowed to eat this food and they approved my request. I did not eat
this food, on my own will and desire."

"There is also another factor, that I was not a “Sudra", because my father was a Brahmin
Hence, it was not improper to have eaten the “remaining food” (Uchchistham). In fact,
it is the "duty", of both the householder and others, tî eat the “remaining food" of the
Mahaatmas."

In this path of "grace" (Anugraha), the “service" is done to our Lord and all others with
great "love (Sasneha). This loving “service" is done only through the grace of our Lord.
Like by consuming the proper "medicine", a patient gets rid of “indigestion", in the same
way, by consuming the “remaining food" left by Mahaatmas, a new “body" gets created,
in oneself, and all foe sins and defects, which have come tî lorment the “Jeeva",
generation after generation, get destroyed. This it well known in this world, that "all
defects and blemish" leave a person, who has taken the vow of eating the "remaining

Canto 1 Page 640

defects and blemish" leave a person, who has taken the vow of eating the "remaining
food" of the Mahaatmas! The word “Sma"(yes. indeed) has been used to reemphasize this
"well known" truth in this world!

“Like, tasty food negates and removes the "non- taste" originated by other types of foods,
in the same way. due to the "caste and interest" in virtuous conduct and the service
rendered by me, to these Mahaatmas, all my sins, blemish and defects got destroyed, and
I began to get "taste and liking" to a virtuous conduct! I continuously served these
Mahaatmas, and this, in me, purified my mind and intellect (Visudhachetasaha).

"Not accenting any gifts, disassociating oneself from everyone, and always
contemplating and remembering our beloved Lord — all these are the “virtues" of true
Mahaatmas. I got taste to imbibe and practice these virtues, without being inspired from
outside, by anyone i.e. automatically. These virtues grew in me, by leaps and bounds.
Like a person becomes of that quality of the person, with whom he lives for a long time!
(Vyajaayata).

Shri Purushothamji says that, a person gets the "taste” (Ruchi) for that person, from
whom he gets the benefit of the “virtues"! This is a well known fact.

In this way, the "intemal blemish" got destroyed, and the “boy" Naarada attained the
virtuous conduct and qualities of the path of devotion to attain our Lord. After speaking
about this, through the next verse, the “external virtues" are being described.

Other thoughts

23-31 Narada tells about his life to give an example of the

power of bhakti
1.5.26

tatränvahaà kåñëa-kathäù pragäyatäm

anugraheëäçåëavaà manoharäù
täù çraddhayä me 'nupadaà viçåëvataù
priyaçravasy aìga mamäbhavad ruciù

Word-For-Word Meanings
tatra—thereupon; anu—every day; aham—I; kåñëa-kathäù—narration of Lord Kåñëa's
activities; pragäyatäm—describing; anugraheëa—by causeless mercy; açåëavam—giving
aural reception; manaù-haräù—attractive; täù—those; çraddhayä—respectfully; me—unto
me; anupadam—every step; viçåëvataù—hearing attentively; priyaçravasi—of the
Personality of Godhead; aìga—O Vyäsadeva; mama—mine; abhavat—it so became;
ruciù—taste.

SP Translation
O Vyäsadeva, in that association and by the mercy of those great Vedäntists, I could hear
them describe the attractive activities of Lord Kåñëa And thus listening attentively, my
taste for hearing of the Personality of Godhead increased at every step.

VCT translation
By the mercy of the sages who were chanting about the attractive pastimes of Kåñëa

Canto 1 Page 641

By the mercy of the sages who were chanting about the attractive pastimes of Kåñëa
daily, I heard about Kåñëa in that place with äsakti. Hearing constantly, I then
developed rati for Kåñëa.

VA translation
“Oh Sri Vyaasji! On the origination of "taste" (Ruchi) in me. I listened to the stories of
our Lord Sri Krishna, which are very enchanting to our mind, due to the grace of these
Mahaatmas, who recited these Leelas and stories of out Lord daily. Listening to the stories
end Leelas of our Lord Sri Krishna, with sincere faith and discipline, with the meaning of
words, sentences and syllables, I got intense love for our Lord Sri Krishna, as my
happiness and joy grew immensely, on listening to the fame and glory of our Lord."

Summary of verse:

Purport
Lord Çré Kåñëa, the Absolute Personality of Godhead, is attractive not only in His
personal features, but also in His transcendental activities. It is so because the Absolute
is absolute by His name, fame, form, pastimes, entourage, paraphernalia, etc. The Lord
descends on this material world out of His causeless mercy and displays His various
transcendental pastimes as a human being so that human beings attracted towards Him
become able to go back to Godhead. Men are naturally apt to hear histories and
narrations of various personalities performing mundane activities, without knowing that
by such association one simply wastes valuable time and also becomes addicted to the
three qualities of mundane nature. Instead of wasting time, one can get spiritual success
by turning his attention to the transcendental pastimes of the Lord. By hearing the
narration of the pastimes of the Lord, one contacts directly the Personality of Godhead,
and, as explained before, by hearing about the Personality of Godhead, from within, all
accumulated sins of the mundane creature are cleared. Thus being cleared of all sins, the
hearer gradually becomes liberated from mundane association and becomes attracted to
the features of the Lord. Närada Muni has just explained this by his personal experience.
The whole idea is that simply by hearing about the Lord's pastimes one can become one
of the associates of the Lord. Närada Muni has eternal life, unlimited knowledge and
unfathomed bliss, and he can travel all over the material and spiritual worlds without
restriction. One can attain to the highest perfection of life simply by attentive hearing
of the transcendental pastimes of the Lord from the right sources, as Çré Närada heard
them from the pure devotees (bhakti-vedäntas) in his previous life. This process of
hearing in the association of the devotees is especially recommended in this age of
quarrel (Kali).

Sarartha Darsini tika

Çraddha here indicates the tenth stage äsakti. At every moment or at hearing every word, I
developed rati (bhäva) for Kåñëa, whose qualities are pleasing to hear (priya-çravasi). Ruci
should here mean rati, the eleventh stage, since the stage of ruci has already been
mentioned in the previous verse.

Bhavartha Dipika
açåëavaà çrutavän asmi. me çraddhayä mamaiva svataù siddhayä na tv anyena baläj
janitayä. ato mamety asyäpaunar uktyam. anupadaà pratipadam. priyaà çravo yaço yasya
tasmin.

Çré Subodhiné:
Canto 1 Page 642
Çré Subodhiné:
"I listened to the "Leelas and stories" of out Lord Sri Krishna, everyday, as told by these
“Paramahamsa" Mahaatmas. From this, we have to realize that, it is the foremost duty of
noble Paramahamsa Mahaatmas to speak about our Lord Sri Krishna’s “Leelas and
stories" everyday! A “daily duty" (Nithya Dharma) is that "duty" which, if not done, will
entail a “sin", requiring acts of repentance and reparation (Praayaschitham), Like the
performance of "Sandhyavandannam" is a "daily duty”, and if a “twice- born". does not
perform this daily, then he gets the “sin”, which would require the observance of
"repentance and recompensation".

These Mahaatmas did not tell any other stories and described always, only our Lord Sri
Krishn's “Leelas and stories". In this way, though being "Paramahamsa" Saadhus. they
were sincere devotees of our Lord Sri Krishna.

The word "Pragayaram", used in this verse, empha- sizes the fact, that these Mahaatmas
used to sing our Lord’s_Leelas and_stories with great “love" (Prema) as the best of
singing can be done only, when there is love and earnestness.

“I listened to our Lord's Leelas and stories, through the "grace” of these Paramahsmsa
Mahaatmas — i.e. they gave permission to me, to listen to the glory of our Lord, as told
by them. It was their desire also, that I should get "blessed" with these stories about our
Lord! The mind gets bliss and joy on listening to the stories and Leelas of our Lord, only
on appreciating and understanding the real and true meaning and purport of the "Leelas
and stories", which these "Paramahamsa" Mahaatmas were very kind to explain to me. in
detail! My mind was getting immense bliss and joy in listening to the Leelas of our Lord
from these great Mahaatmas."

"In this way, my devotion to listening to our Lord's glory got strengthened. This resulted
into my eventually attaining the "status of becoming Naarada, the son of Lord Brahma"!
After a devotee attains the devotion to the listening to our Lord's Leelas and stories
(Sravana Bhakthi), he attains the devotion to sing the glory of our Lord (Keertana
Bhakti). "Now, I am doing the devotion of “Keertan" as all times".

In this way, a devotee attains all the 9 steps of “Bhakthi" on the progress of listening etc.
to our Lord’s Leelas and stories. This happens due to "love" for our Lord. The scriptures
say, that these 9 types of “Bhakthi" enables a devotee to attain “union” (Saayujyam) with
our Lord.

Now the “result and effect” of “listening” to our Lord's Leelas and stories (Sravanam) is
being told. I was listening to the Leelas and stories of out Lord with great faith and
sincerity. This “listening" did not give me the results, which are “unseen", but blessed me
with the actual Jnana, about our Lord’s divinity and nature! The purport of this is, that,
through the performance of sacrifices etc., a devotee gets his "result", as "Juck or fortune"
(which are "unseen"). These devotees may attain the result of stay in "heavens" etc. also.
This was not the case here. Here, the "listening etc." itself gave the "result". There was no
rote, in the middle for "luck and fortune"!

A devotee gets authority or begins to “deserve" to do "Keertan" (singing) only after

successfully "listening" to the glory and Leelas of our Lord. Usually, when the devotional
practice of "Keertan" gets started, then, the practice of "listening" gets stopped (ended).
That is why, it is said, that till the devotee attains taste for our Lord’s devotion through
"Keertan" (singing), be should carry on with the listening of our Lord's Leelas and

Canto 1 Page 643

"Keertan" (singing), be should carry on with the listening of our Lord's Leelas and
stories.

The Paramahamsa Mahaatmas explained the Leelas and stories of our Lord Sri Krishna,
giving the meaning of syllables, words, sentences etc. in detail (Anupadam). “All this
listening” enabled me to get "taste” in our Lord (sincere devoted interest). I got very
much attached to listening to our Lord’s Leelas and glory (Priyasravasi).

The word "Angha" - is a tender word to reemphasize the sweetness involved in this
“loving listening of our Lord’s Leelas. “My taste to listen to our Lord’s glory did not
develop due to the power and strength of “evidence or proof, but it got originated
through the natural functioning of my “senses" (Indriyaas). Usually "taste" gets
originated through the listening of the scriptures or it happens through one’s own
inherent nature! My “taste" got originated naturally"!

Whatever happened later is being told, through the next verse.

Krama Sandarbha
tatreti. kåñëakathäù çrénandanandanasya janmädiléläù. “yacchaëvato ’paityarativitåñëe”
tyädeù priyaà sarvveñäà prativiñayaà çravaù kérttiryasya.

They sang about Kåñëa’s birth and other pastimes.

yena yenävatäreëa bhagavän harir éçvaraù

karoti karëa-ramyäëi mano-jïäni ca naù prabho

yac-chåëvato ’paity aratir vitåñëä

sattvaà ca çuddhyaty acireëa puàsaù

bhaktir harau tat-puruñe ca sakhyaà

tad eva häraà vada manyase cet

O Lord! Hearing about the Lord – who is full of all qualities, who is the destroyer of
suffering and the attractor of the senses, who through his appearance causes pleasure to
the ears and great attraction to the mind – destroys all disinterest in the topics about him
and all thirst for material enjoyment, and produces prema for the attractive Lord and
friendship with the devotees. Please speak of the Lord’s pastimes if you think I am
qualified. (SB 10.7.1-2)

I developed rati for the glories of the Lord dear to all people (priya-çravasi).

Other thoughts

23-31 Narada tells about his life to give an example of the

power of bhakti
1.5.27

tasmiàs tadä labdha-rucer mahä-mate

priyaçravasy askhalitä matir mama

Canto 1 Page 644

priyaçravasy askhalitä matir mama
yayäham etat sad-asat sva-mäyayä
paçye mayi brahmaëi kalpitaà pare

Word-For-Word Meanings
tasmin—it being so; tadä—at that time; labdha—achieved; ruceù—taste; mahä-mate—O
great sage; priyaçravasi—upon the Lord; askhalitä matiù—uninterrupted attention;
mama—mine; yayä—by which; aham—I; etat—all these; sat-asat—gross and subtle; sva-
mäyayä—one's own ignorance; paçye—see; mayi—in me; brahmaëi—the Supreme;
kalpitam—is accepted; pare—in the Transcendence.

SP Translation
O great sage, as soon as I got a taste for the Personality of Godhead, my attention to hear
of the Lord was unflinching. And as my taste developed, I could realize that it was only in
my ignorance that I had accepted gross and subtle coverings, for both the Lord and I are
transcendental.

VCT translation
Having attained an excellent taste for the Lord, my intelligence did not waver from the
Lord. By my intelligence, I directly experienced that my gross and subtle bodies created
by the Lord’s material energy were fixed only in the Supreme Lord.

VA translation
"The taste for my Lord's glory and Leelas got originated in this way! My mind and
intellect got attached to our Lord, on a permanent basis; I began to remember our Lord
always. I got blessed with the actual “Jnana” about our Lord! Oh great sage! Through this
actual "Jnana", I was able to clearly see, that this entire Universe and my own subtle and
gross “bodies" are "imposed” on me, through the working of “Maya" (our Lord's power
of "illusion") although, I am “Brahman" (the Supreme Truth itself)".

Summary of verse:

Purport
Ignorance in material existence is compared to darkness, and in all Vedic literatures the
Personality of Godhead is compared to the sun. Wherever there is light there cannot be
darkness. Hearing of the Lord's pastimes is itself transcendental association with the
Lord because there is no difference between the Lord and His transcendental pastimes.
To become associated with the supreme light is to dissipate all ignorance. By ignorance
only, the conditioned soul wrongly thinks that both he and the Lord are products of
material nature. But in fact the Personality of Godhead and the living beings are
transcendental, and they have nothing to do with the material nature. When ignorance
is removed and it is perfectly realized that there is nothing existing without the
Personality of Godhead, then nescience is removed. Since the gross and subtle bodies are
emanations from the Personality of Godhead, the knowledge of light permits one to
engage both of them in the service of the Lord. The gross body should be engaged in acts
of rendering service to the Lord (as in bringing water, cleansing the temple or making
obeisances, etc.). The path of arcanä, or worshiping the Lord in the temple, involves
engaging one's gross body in the service of the Lord. Similarly, the subtle mind should be
engaged in hearing the transcendental pastimes of the Lord, thinking about them,

Canto 1 Page 645

engaged in hearing the transcendental pastimes of the Lord, thinking about them,
chanting His name, etc. All such activities are transcendental. None of the gross or
subtle senses should otherwise be engaged. Such realization of transcendental activities
is made possible by many, many years of apprenticeship in the devotional service, but
simply attraction of love for the Personality of Godhead, as it was developed in Närada
Muni, by hearing, is highly effective.

Sarartha Darsini tika

Having attained an excellent taste, my intelligence became steadily fixed in the Lord. By
that intelligence I saw the gross and subtle body (sad-asat) existing in me by the influence
of the Lord’s material energy to be established in Kåñëa (brahmaëi). The gross body
became fixed in offering respects, carrying the Lord’s water pot and other actions, not in
material actions for oneself. The subtle body with senses such as ear, eye, mind and
intelligence became fixed in tasting the sweetness of the lord’s qualities and form, not in
material objects for one’s own pleasure. Previously the eye and mind were not fixed in the
Lord even by exerting much effort. That is not the case now. With the development of
rati, the mind and other senses, giving up the practice of fixing themselves on their
material sense objects to which they had been long accustomed, became automatically
fixed only on the Lord. Thus “I see” here means “directly experience.”

Bhavartha Dipika
priyaà çravo yasya tasmin bhagavati labdha-rucer mamäskhalitäpratihatä matir abhavad
ity anuñaìgaù. yayä matyä pare prapaïcätéte brahma-rüpe mayi sad-asat sthülaà
sükñmaà caitac charéraà sva-mäyayä svävidyayä kalpitaà na tu vastuto ’stéti tatkñaëam
eva paçyämi.

Çré Subodhiné:
A person gets eager to “experience" that object in which, he gets or develops a “taste".
This is a well known fact in this world. Sri Naarada now put efforts to attain the
knowledge of Brahman i.e. he put efforts to experience our Lord (The word “Ruche" is
used with this meaning). Through this “taste", the “result" (experience) did not happen
in course of time. But, the experience happened immediately (Tada). He got the total
meditation on our Lord immediately on getting the “taste" for experiencing our Lord!

Usually, a person “clings" to something, through which he gets great “profit or benefit"
(Labhda). In other words “My taste or relish in our Lord got very strong".

In this verse, sage Vyaasji has been addressed as "Mahamune" (Oh great sage!). The
purport of this is, that wherever the “taste" occurs, there the contemplation or thinking
of it, at all times, also occur! This is a rule "Like you became contemplative by nature on
getting taste and relish for our Lord."

When a husband of a chaste wife has gone away to a distant place, the chaste wife
usually remembers her husband at all times. In the same way, “My mind began to dwell
and think about our Lord at all times”. The word “Mati” (intellect) used here indicates,
“thinking or contemplation". Alternately this word can indicate the "Jnana"
(knowledge) about our Lord, as per the description given in the scriptures. The purport
of all this, is that, "as my taste got determined and strong. I began to think about our
Lord, at all times. I never thought of anyone or anything else. I never got any doubt
either!

This "intellect or mind" was blessed through constant listening to the glory and Leelas of

Canto 1 Page 646

This "intellect or mind" was blessed through constant listening to the glory and Leelas of
our Lord as I liked and loved to listen about our Lord (Priya). "He who is interested in
any subject, he verily becomes that only" - this is told by our Lord in the Gita clearly. On
this “faith" becoming the “result" itself, the devotee becomes the Lord Himself! - Like a
person who has great faith in “ghosts" becomes like a “ghost" himself! In the same way,
the devotee, who has sincere love and faith in our Lord becomes our Lord Himself! The
word used here is “Yayaham" - through which “ñîntemplation and thinking and through
the actual “Jnana" (knowledge - knowing), I realized the fact and truth that, “I am
"Brahman" only! Everything has been originated in me only! This gross and subtle
“body" of mine or the Universe are created by the Lord’s power of “Maya”. This “Maya”
is "conjured up" (Kalpica) i.e. not "real"! The purport of this is, that the “Unrverse" is
seen only, and I am the Brahman, on whom this entire Universe is “conjured up" or
"thought of" through our Lord's power of "Maya"! This "Maya" is like the “stick" used to
make a “pot". In this way. I understood everything clearly".

"I experienced the “Aatma”, which is Brahman itself, as separate from this creation".
The purport of this, is that through “Bhakthi" I got the actual realization of the
“oneness" of “Aatma" and "Brahman". Òhrîugh this, my "ignorance" (Avidhya) got
destroyed, and I also crossed the ignorance of treating my “Aatma". àç the body, inner
mind etc."

In this way, I got the “Bhava" (nature) of our Lord. I also listened to the Leelas of our
Lord continuously. I got blessed with the twin benefits of "Jnana" and "Bhakthi" and this
made me get intense love for our Lord. This is being told, through the following verse.

Krama Sandarbha
tataçca svasmin bhagavati cäparamärthaåopasya måñätvadarçakaù
paramaparamärthatadéyasvarüparüpaguëacintanaveço jäta ityäha tasminniti dväbhyäm.
yayä matyähametat sadasadvyañöisamañöyätmakaà yajjagat tadvyañöyaàçaà mayi jévarüpe
svaviñayakabhagavanmäyayä kalpitaà paçye. parabrahmaëi tu samañöyätmakaà tayä
kalpitaà paçye jïätavänasmi. tatra tatsagbandhaù punarmama näsphuradevetyarthaù.

Seeing the falsity of material projections, I contemplated the form and qualities of the
Lord. This is expressed in two verses. By that concentration I knew the universe
containing individual jévas and the mass of jévas, produced by the mäyä of the Lord, to be
made by the Lord’s mäyä to be fixed in the individual jévas and I understood the universe
with the totality of jévas made to be fixed in Brahman (pare). My relationship with these
aspects of the universe no longer remained.

Other thoughts

23-31 Narada tells about his life to give an example of the

power of bhakti
1.5.28

itthaà çarat-prävåñikäv åtü harer

viçåëvato me 'nusavaà yaço 'malam
saìkértyamänaà munibhir mahätmabhir
bhaktiù pravåttätma-rajas-tamopahä

Word-For-Word Meanings

Canto 1 Page 647

Word-For-Word Meanings
ittham—thus; çarat—autumn; prävåñikau—rainy season; åtü—two seasons; hareù—of the
Lord; viçåëvataù—continuously hearing; me—myself; anusavam—constantly; yaçaù
amalam—unadulterated glories; saìkértyamänam—chanted by; munibhiù—the great sages;
mahä-ätmabhiù—great souls; bhaktiù—devotional service; pravåttä—began to flow;
ätma—living being; rajaù—mode of passion; tama—mode of ignorance; upahä—
vanishing.

SP Translation
Thus during two seasons-the rainy season and autumn-I had the opportunity to hear
these great-souled sages constantly chant the unadulterated glories of the Lord Hari. As
the flow of my devotional service began, the coverings of the modes of passion and
ignorance vanished.

VCT translation
In this way, for the two seasons of monsoon and autumn, I constantly heard the pure
glories of the Lord chanted by the generous sages. I then developed prema, which
destroys rajas and tamas in the jévas.

VA translation
“In this way, every second (all the three times of the day), I listened to the singing of the
special and extraordinary glory of our Lord Sri Hari, by these sages, who were great
Mahaatmas. I spent, 4 to 5 months i.e. both the monsoon and the autumn seasons got
ended I got intense "Bhakthi" to our Lord Sri Hari, through this "listening", and due to
the destruction of both the Qualities of Rajas and Tamas.”

Summary of verse:

Purport
Transcendental loving service for the Supreme Lord is the natural inclination of every
living being. The instinct is dormant in everyone, but due to the association of material
nature the modes of passion and ignorance cover this from time immemorial. If, by the
grace of the Lord and the great-souled devotees of the Lord, a living being becomes
fortunate enough to associate with the unadulterated devotees of the Lord and gets a
chance to hear the unadulterated glories of the Lord, certainly the dormant instinct of
devotional service is at once awakened and the flow of devotional service takes place
like the flow of a river. As the river flows on till she reaches the sea, similarly pure
devotional service flows by the association of pure devotees till it reaches the ultimate
goal, namely, transcendental love of God. Such a flow of devotional service cannot stop.
On the contrary, it increases more and more without limitation. The flow of devotional
service is so potent that any onlooker also becomes liberated from the influence of the
modes of passion and ignorance. These two qualities of nature are thus removed, and the
living being is liberated, being situated in his original position.

Sarartha Darsini tika

Extending over two seasons (four months) I heard constantly (anusavam). Premä
(bhaktiù) which destroys (apahä) rajas and tamas in all jévas (ätma) then appeared. It is
implied here that there was destruction of rajas and tamas in others as well who realized
devotion to the Lord. This is the twelfth stage of bhakti. Direct vision of the Lord and the

Canto 1 Page 648

devotion to the Lord. This is the twelfth stage of bhakti. Direct vision of the Lord and the
experience of sweetness will be explained in the next chapter.

Bhavartha Dipika
evaà çuddhe tvam padärthe jïäte dehädi-kåta-vikñepa-nivåttes tat-käraëa-bhüta-rajas-
tamo-nivartikä dåòhä bhaktir jätety äha, ittham iti. harer yaçaù anusavaà tri-kälam.

Çré Subodhiné:
“There are many "varieties" of "listening", but I followed the way of "listening" to our
Lord's Leelas and glory, as explained earlier. I did not resort to "listening" of anó other
kind". In this way, both the rainy and the autumn seasons got over (4 to 5 months). “I
never felt any kind of trouble, due to my body, or due to any other reason — as I was
listening to our Lord Sri Hart’s Leelas and glory, which always destroys the sorrow of
everyone. I was listening in a very special way i.e. at all times. Due to this, “Bhakthi" to
our Lord got originated in me. I was not listening to these Leelas of our Lord from
"ordinary" persons, as such bearing from "ordinary" persons, does not give the desired
result! Here, very great and noble Mahaatmas were singing the glory of our Lord.
Attainment of the "result" of "listening", "contemplation", is also a way to attain spiritual
knowledge (Jnana)." I also went on singing (he glory of our Lord, as I was participating
in the singing of these great Mahaatmas. It has been said by our Lord in the Gita, about
the "Mahaatmas"

The purport of the above two verses is, that Mahaatmas serve and worship out Lord,
with one pointed attention (i.e. not thinking of anything else) and also, continuously
perform the “Keenan" (singing) of our Lord's holy names and "Leelas". “I also did this
“Keenan" at all times, like the way these Mahaatmas did! Please, now, listen to the
stories and Leelas of our Lord, which they bad Gold and sung, on a continuous basis."

“This “Bhakhti" of mine became like a "Paarasmani" (philosopher's stone), through

which, my inner mind, which was a “mixture' of all the three "qualities" of Satwa, Rajas
and Tamas, now attained the full “Satwik” nature (i.e. devoid of Rajas and Tamas). This
inner mind transformed itself as “Sri Vasudeva", (father of our Lord Sri Krishna) and
like our Lord had got manifested from Sri Vasudeva's inner mind! The purport of this is,
that like the “philosopher's stone” makes the vessels made up of base metals like sliver,
copper and gold (mixed together) into “pure gold", in the same way, my inner mind,
which was made up of the “mixture” of all the three qualities of Satwa, Rajas and Dimas,
now got transformed into pure “Satwa" only!"

Without the “ingress" of our Lord, the manifestation of our Lord in the timer mind will
not take place. Hence, due to the grace of these Mahaatmas, “the “ingress" of our Lord
took place in me". This is being told in the following two verses.

Krama Sandarbha
tataù kià våttamityäçaìkyäha itthamiti. yä pürvvoktä rajastamo ’pahä matirüpä bhaktiù
saiva pravåttä. nadéva prakarñeëa muhurvartamänä ’bhüdityarthaù.

What was his activities? Bhakti or rati which destroys rajas and tamas manifested. It
constantly existed like a river (pra-våttäù).

Other thoughts

23-31 Narada tells about his life to give an example of the

Canto 1 Page 649
23-31 Narada tells about his life to give an example of the
power of bhakti
1.5.29

tasyaivaà me 'nuraktasya
praçritasya hatainasaù
çraddadhänasya bälasya
däntasyänucarasya ca

Word-For-Word Meanings
tasya—his; evam—thus; me—mine; anuraktasya—attached to them; praçritasya—
obediently; hata—freed from; enasaù—sins; çraddadhänasya—of the faithful; bälasya—of
the boy; däntasya—subjugated; anucarasya—strictly following the instructions; ca—and.

SP Translation
I was very much attached to those sages. I was gentle in behavior, and all my sins were
eradicated in their service. In my heart I had strong faith in them. I had subjugated the
senses, and I was strictly following them with body and mind.

VCT translation (29-30)

Though I was a boy, I had developed prema for the Lord. I was humble, sinless, filled
with faith, sense-controlled, and was willing to serve. The sages, most affectionate to
the fallen, as they were about to depart, taught me the most confidential knowledge of
pure bhakti, which was taught by the Lord himself.

VA translation (29-30)
“Due to the love and affection expressed by me, along with humility and sincere sinless
interest exhibited (for service and listening to the Leelas of our Lord), I had become
pitiable, self controlled and a devoted servant of these gtreat Mahaatmas! These
Mahaatmas, who shower their gràñe on pitiable persons like me. instructed me on the
highest secret "Jnana" (spiritual knowledge) blessed by our Lord Himself on them, due to
their compassion on me. while they departed from our place!"

Summary of verse:

Purport
These are the necessary qualifications of a prospective candidate who can expect to be
elevated to the position of a pure unadulterated devotee. Such a candidate must always
seek the association of pure devotees. One should not be misled by a pseudodevotee. He
himself must be plain and gentle to receive the instructions of such a pure devotee. A
pure devotee is a completely surrendered soul unto the Personality of Godhead. He
knows the Personality of Godhead as the supreme proprietor and all others as His
servitors. And by the association of pure devotees only, one can get rid of all sins
accumulated by mundane association. A neophyte devotee must faithfully serve the pure
devotee, and he should be very much obedient and strictly follow the instructions. These
are the signs of a devotee who is determined to achieve success even in the existing
duration of life.

Canto 1 Page 650

Sarartha Darsini tika (29-30)
They gave knowledge to me who had developed prema-bhakti for the Lord (tasya evam
anuraktasya). This knowledge was revealed directly by the Lord, son of Devaké
(bhagavatoditam). Jïäna-çästra has a prevalence of monistic jïäna. Confidential scripture
(çästra-guhyam) consists of a predominance of jïana mixed with some bhakti. More
confidential scripture (çästra-guhyataram) is that which predominantly bhakti with a little
mixture of jïäna. Most confidential scripture (çästra-guhyatamam) is pure bhakti, which
was given to Uddhava and Brahmä in the Bhägavatam and to Arjuna in the Gétä by the
Lord. Contemplating that they would depart the next day (gamiñyantaù), the sages taught
(anvavocan) him the most confidential knowledge, pure bhakti.

Bhavartha Dipika
tasyeti. tasya jïäna-çuddhatvam padärthasya dåòha-bhaktimato me. praçritasya vinétasya.

Çré Subodhiné:
The boy “Naarada" had passed through several “steps" in his “Saadhana" of Bhakthi to
our Lord viz. (1) Associating himself with these Mahaatma only (Satsangha). (2)
Guileless “service" to them. (3) Non-acceptance of gifts. (4) Being alone - unattached to
people and groups. (5) Continuous contemplation on our Lord’s glory and Leelas and
attaining the highest “taste” (relish - Ruchi) for the same. (6)Experiencing oneself as
different from this Universe (i.e. the "Aatma" being different from this manifested
Universe) and (7) have intense love for our Lord and His devotees. All these
"Saadhanas” (spiritual practices) have to be done, till a devotee develops his inner mind
as “Sri Vasudeva" (our Lord's father). Due to this, all the spiritual practices, which were
explained earlier are reiterated.

It is necessary to have a sense of deep “humility", (Vinayam) while performing service

and worship. Here, once again, the necessity to be "bereft of sins" (Paaparahitam) is told.
A sense of "pitiable low feeling" (Deenata) it considered as very beneficial. This is told
by the word “Baala” The purport of all these “reiterations" is to reemphasize the need to
have all these “spiritual practices” - especially “Deenata" (pitiable low feeling about
oneself) is considered as highly "helpful", and hence, this is staled separately (Baala).
The syllable "Cha" (and) indicates to "all other" spiritual practices, which have not been
explained here The purport of this is. that (he “boy" Naarada told that "I have done also
many other spiritual practices”.

Now, our Sri Mahaprabhuji is writing about the “highest secret knowledge", which our
Lord Sri Krishna has instructed Arjuna, in the Gita. He says, that the "Vedaanta"
treatises (the Upanishads) have outlined the highest troth (Jnana) and the same "truth"
is explained through the words of the Guru, and from treatises like Paancharatra He
gives the example of the Upanishad, wherein there is reference to the ideal that, "the
space (Aakasa) is Brahman" ("Kham Brahma"). In other words, everything we see is
"Brahman". When this “Jnana" (knowledge) gets originated in a person, the human
being becomes omniscient, knower of Brahman and of the “brilliance" of our Lord
Himself (Tejaswi). There is a more "secret" knowledge than this "knowledge", and this
“knowledge” is not known to the celestial gods also. This “knowledge" as explained by
the highest of the “Upanishads" is comparatively more "secret" (Gubyataram). There is
the higher "secret" knowledge (Guhyataram) - as told by our Lord Sri Krishna through
his holy words in the Gita viz "only through Bhakthi, can you really know about me"
(Bhakthya Mam Abhuaanati). In other words, my devotee realizes the truth about
myself like he holds an “Aamalakam” (goose berry) in the palm of his hand! This

Canto 1 Page 651

myself like he holds an “Aamalakam” (goose berry) in the palm of his hand! This
"knowledge”, told by our Lord Sri Purushothama Himself is the “highest secret"
(Guhyatamam), following and realizing which, our Lord’s manifestation takes place,
both "outside and inside" of a devotee!

“The Paramahamsa Mahaatmas had got blessed with the "Jnana", through the grace and
will of our Lord, which, they desired to give me as an "instruction", was now given to me,
out of heir grace. This “instruction" on the “highest knowledge” was given by them to
me, at the time of their departure as usually at the time of departure, Mahaatma gives his
“the highest" message. After telling this, no other question or matter remained to be
asked, nor there is any desire to practice, any other “way or path" to our Lord - as in the
"words" of these Mahaatmas, there was the power and strength of “grace and concession".
This "concession" also was showered on me, as these Mahaatmas were loving and kind to
me, who is a pitiable and low person, as they usually help and aid such persons. Like a
father loves his son!”

Veda Vyaasji asked sage Naarada, as to what happened after this. The reply is given as
per the following verse.

Other thoughts

23-31 Narada tells about his life to give an example of the

power of bhakti
1.5.30

jïänaà guhyatamaà yat tat

säkñäd bhagavatoditam
anvavocan gamiñyantaù
kåpayä déna-vatsaläù

Word-For-Word Meanings
jïänam—knowledge; guhyatamam—most confidential; yat—what is; tat—that; säkñät—
directly; bhagavatä uditam—propounded by the Lord Himself; anvavocan—gave
instruction; gamiñyantaù—while departing from; kåpayä—by causeless mercy; déna-
vatsaläù—those who are very kind to the poor and meek.

SP Translation
As they were leaving, those bhakti-vedäntas, who are very kind to poor-hearted souls,
instructed me in that most confidential subject which is instructed by the Personality of
Godhead Himself.

VCT translation
In verse 29

VA translation
In verse 29

Summary of verse:

Canto 1 Page 652

Purport
A pure Vedäntist, or a bhakti-vedänta, instructs followers exactly according to the
instructions of the Lord Himself. The Personality of Godhead, both in the Bhagavad-gétä
and in all other scriptures, has definitely instructed men to follow the Lord only. The
Lord is the creator, maintainer and annihilator of everything. The whole manifested
creation is existing by His will, and by His will when the whole show is finished He will
remain in His eternal abode with all His paraphernalia. Before the creation He was
there in the eternal abode, and after the annihilation He will continue to remain. He is
not, therefore, one of the created beings. He is transcendental. In the Bhagavad-gétä the
Lord says that long, long before the instruction was imparted to Arjuna, the same was
instructed to the sun-god, and in course of time, the same instruction, being wrongly
handled and being broken, was again instructed to Arjuna because he was His perfect
devotee and friend. Therefore, the instruction of the Lord can be understood by the
devotees only and no one else. The impersonalist, who has no idea of the transcendental
form of the Lord, cannot understand this most confidential message of the Lord. The
expression "most confidential" is significant here because knowledge of devotional
service is far, far above knowledge of impersonal Brahman. Jïänam means ordinary
knowledge or any branch of knowledge. This knowledge develops up to the knowledge of
impersonal Brahman. Above this, when it is partially mixed with devotion, such
knowledge develops to knowledge of Paramätmä, or the all-pervading Godhead. This is
more confidential. But when such knowledge is turned into pure devotional service and
the confidential part of transcendental knowledge is attained, it is called the most
confidential knowledge. This most confidential knowledge was imparted by the Lord to
Brahmä, Arjuna, Uddhava, etc.

Sarartha Darsini tika

In verse 29

Bhavartha Dipika
guhya-tamam iti. sädhana-bhüta-dharma-tattva-jïänaà guhyam. tat sädhyaà viviktätma-
jïänaà guhya-taram. tat präpyeçvara-jïänaà guhya-tamam. bhagavatoditaà bhägavataà
çästram anvavocann upadiñöavantaù.

Çré Subodhiné:
In verse 29

Krama Sandarbha
tasyeti yugmakam. etadanantaraà paramarahasyamanyadapyupadidiçurityäha
jïänavijïänädisamvalitaà catuçlokérüpamityarthaù. tasya
rahasyäkhyabhaktyekatätparyyatväditi bhävaù. säkñädbhagavatoditamiti purä mayä
proktamajäyetyädikaà smärayati. guhyatamaà brahmajïänädapi rahasyatamam.

After that they taught me something else, the highest secret. This refers to the catuù-çloké
filled with jïäna and vijïäna, since those verse known as secret teach only bhakti. These
verses came from the Lord originally.

purä mayä proktam ajäya näbhye

padme niñaëëäya mamädi-sarge

jïänaà paraà man-mahimävabhäsaà

Canto 1 Page 653

jïänaà paraà man-mahimävabhäsaà

yat sürayo bhägavataà vadanti

Previously at the beginning of creation, I spoke to Brahmä sitting on his lotus in lake of
my navel the highest knowledge--which reveals my pastimes, and which the devotees call
the four essential verses of Bhägavatam. (SB 3.4.13)

These verses concerning bhakti were more secret that brahma-jïäna.

Other thoughts

23-31 Narada tells about his life to give an example of the

power of bhakti
1.5.31

yenaivähaà bhagavato
väsudevasya vedhasaù
mäyänubhävam avidaà
yena gacchanti tat-padam

Word-For-Word Meanings
yena—by which; eva—certainly; aham—I; bhagavataù—of the Personality of Godhead;
väsudevasya—of Lord Çré Kåñëa; vedhasaù—of the supreme creator; mäyä—energy;
anubhävam—influence; avidam—easily understood; yena—by which; gacchanti—they go;
tat-padam—at the lotus feet of the Lord.

SP Translation
By that confidential knowledge, I could understand clearly the influence of the energy of
Lord Çré Kåñëa, the creator, maintainer and annihilator of everything. By knowing that,
one can return to Him and personally meet Him.

VCT translation
By this knowledge I understood the influence of the spiritual and material energies of
the creator Lord Väsudeva. By this understanding the devotees attain the Lord’s abode.

VA translation
“Through this "Jnana”, (knowledge) I realized the magnificient power of "Maya" of our
Lord, who is the creator of this vast Universe, and who resides in the heart of pure
“Satwa" of a devotee. Due to this realization, a "Bhaktha" attains the lotus feet of our
Lord'"

Summary of verse:

Purport
By devotional service or by the most confidential knowledge, one can understand very
easily how the different energies of the Lord are working. One part of His energy is
manifesting the material world; the other (superior) part of His energy is manifesting

Canto 1 Page 654

manifesting the material world; the other (superior) part of His energy is manifesting
the spiritual world. And His intermediate energy is manifesting the living entities who
are serving either of the above-mentioned energies. The living entities serving material
energy are struggling hard for existence, and the happiness which is presented to them
as illusory. But those in the spiritual energy are placed under the direct service of the
Lord in eternal life, complete knowledge and perpetual bliss. The Lord desires, as He has
directly said in the Bhagavad-gétä, that all conditioned souls, rotting in the kingdom of
material energy, come back to Him by giving up all engagements in the material world.
This is the most confidential part of knowledge. But this can be understood only by the
pure devotees, and only such devotees enter the kingdom of God to see Him personally
and serve Him personally. The concrete example is Närada Himself, who attained this
stage of eternal knowledge and eternal bliss. And the ways and means are open to all,
provided one agrees to follow in the footsteps of Çré Närada Muni. According to çruti,
the Supreme Lord has unlimited energies (without effort by Him), and these are
described under three principal headings, as above mentioned.

Sarartha Darsini tika

By this knowledge of Bhägavatam, I understood the influence or effect of the Lord’s cit-
çakti, the kåpa-çakti, the acit-çakti of three guëas, and the influence of the knowledge of
the Lord’s powers and sweetness (mäyänubhävam).

triguëätmikätha jïänaà ca viñëu-çaktis tathaiva ca |

mäyä-çabdena bhaëyate çabda-tattvärtha-vedibhir ||

Those who know the true meaning of words say that mäyä means what is made of the
three guëas of matter, knowledge and the çakti of Viñëu. Çabda-mahodadhi

Nirghaëöu says mäyä ca vayunaà jïänam: mäyä means knowledge. Trikäëòa-çeña of the
Amara-koña says mäyä syäc chambaré-buddhyor: mäyä means a maidservant of Ñambara
and intelligence. Viçva-koça says mäyä dambhe kåpäyäà ca: mäyä means deceit and mercy.
The Lord is endowed with his eternal çakti arising from his svarüpa, which is called mäyä.
In a commentary, Madhva quotes the following çruti text:

svarüpa-bhütayä nitya-çaktyä mäyäkhyayä yutaù

ato mäyä-mayaà viñëuà pravadanti sanätanam

They call the eternal Viñëu mäyä-mayam, because he is endowed with his eternal çakti
arising from his svarüpa, which is called mäyä.

Later in the Bhägavatam the word mäyä may mean cit-çakti, acit-çakti, knowledge or
mercy according to the context.

Bhavartha Dipika
tad eva jïänaà pürvoktatvam padärtha-jïänäd vivekena darçayati, yenaiveti. avidaà
jïätavän aham.

Çré Subodhiné:
Is it not wonderful that, in spite of our Lord being always present In the bean of
everyone, the inspiration and realization of our Lord is not happening? This is indeed,
due to the power of our Lord's “Maya" only! Like a man concentrating on bis “writing" is
not able to realize the "inspirations and promptings" of his heart, (as his concentration is
elsewhere), we should understand the "situation" of our inability to realize and
understand our Lord, in this way only! If a devotee is able to realize the "working" of this

Canto 1 Page 655

understand our Lord, in this way only! If a devotee is able to realize the "working" of this
"Maya" power, he will be able to attain the lotus feet of our Lord, even though he may
not put any effort at all!

In this way, a description of the various ways, which lead a devotee "up to" the lotos feet
of our Lord have been described. A doubt arises here. The factors of "action" (Karma),
and “Êaàla" (time) usually are “obstacles" on this path, and how can a devotee,
successfully undertake to do his “Saadhana" in the presence of these "obstacles”? A way
out to remove the “obstacle" of “time” (Kaala) is being told, through the following verse.

Krama Sandarbha
avidaà heyatvena jïätavänasmi. svamate mäyäçabdasya cicchitkiväcitve tüpädeyatvena.
tatpadaà tasya caraëaåavindaà gacchanti paramaprétyä säkñät kurvvanti. imaà
svanigamamityädivakñyamäëät çåénäradatvapräptau tatphalaparäkäñöhaòarçanäcca.

I understood mäyä (mäyänubhavam), with negative meaning. However, mäyä according to

me refers to the cit-çakti, with a positive meaning. Through the cit-çakti the devotees
attain the Lord’s lotus feet, directly serving the Lord with the highest affection. This is
explained in verse 39 and one sees the highest perfection he attained as Närada.

Other thoughts

32-40 Narada advises Vyasa to reveal bhakti to the Lord in

his works

32-36 Process of Karma-yoga

1.5.32

etat saàsücitaà brahmaàs

täpa-traya-cikitsitam
yad éçvare bhagavati
karma brahmaëi bhävitam

Word-For-Word Meanings
etat—this much; saàsücitam—decided by the learned; brahman—O brähmaëa Vyäsa; täpa-
traya—three kinds of miseries; cikitsitam—remedial measures; yat—what; éçvare—the
supreme controller; bhagavati—unto the Personality of Godhead; karma—one's
prescribed activities; brahmaëi—unto the great; bhävitam—dedicated.

SP Translation
O Brähmaëa Vyäsadeva, it is decided by the learned that the best remedial measure for
removing all troubles and miseries is to dedicate one's activities to the service of the
Supreme Lord Personality of Godhead [Çré Kåñëa].

VCT translation
O brähman! They indirectly explained the destruction of the three types of miseries, in
which actions are offered to Paramätmä, Bhagavän and the impersonal brahman.

Canto 1 Page 656

VA translation
“Oh brahman! We should consecrate all our “actions" (Karma) to îur Lord, who is the
controller of everyone, invested with the 6 opulences, and the all-pervasive Lord of the
Universe, as a loving offering. This consecration removes the sorrow and difficulties
created by the physical, mental and celestial forces, like a good and appropriate medicine
cures a disease! This has been already pointed out, be me to you."

Summary of verse:

Purport
Çré Närada Muni personally experienced that the most feasible and practical way to
open the path of salvation or get relief from all miseries of life is to hear submissively the
transcendental activities of the Lord from the right and bona fide sources. This is the
only remedial process. The entire material existence is full of miseries. Foolish people
have manufactured, out of their tiny brains, many remedial measures for removing the
threefold miseries pertaining to the body and mind, pertaining to the natural
disturbances and in relation with other living beings. The whole world is struggling very
hard to exist out of these miseries, but men do not know that without the sanction of
the Lord no plan or no remedial measure can actually bring about the desired peace and
tranquillity. The remedial measure to cure a patient by medical treatment is useless if it
is not sanctioned by the Lord, the attempt to cross a river or the ocean by a suitable boat
will fail if it is not sanctioned by the Lord, and parents' attempt to protect their children
cannot succeed if it is not sanctioned by the Lord. We should know for certain that the
Lord is the ultimate sanctioning officer, and we must therefore dedicate our attempts to
the mercy of the Lord for ultimate success or to get rid of the obstacles on the path of
success. The Lord is all-pervading, all-powerful, omniscient and omnipresent. He is the
ultimate sanctioning agent of all good or bad effects. We should, therefore, learn to
dedicate our activities unto the mercy of the Lord and accept Him either as impersonal
Brahman, localized Paramätmä or the Supreme Personality of Godhead. It does not
matter what one is. One must dedicate everything in the service of the Lord. If one is a
learned scholar, scientist, philosopher, poet, etc., then he should employ his learning to
establish the supremacy of the Lord. Try to study the energy of the Lord in every sphere
of life. Do not decry Him and try to become like Him or take His position simply by
fragmental accumulation of knowledge. If one is an administrator, statesman, warrior,
politician, etc., then one should try to establish the Lord's supremacy in statesmanship.
Fight for the cause of the Lord as Çré Arjuna did. In the beginning, Çré Arjuna, the great
fighter, declined to fight, but when he was convinced by the Lord that the fighting was
necessary, Çré Arjuna changed his decision and fought for His cause. Similarly, if one is a
businessman, an industrialist, an agriculturist, etc., then one should spend his hard-
earned money for the cause of the Lord. Think always that the money which is
accumulated is the wealth of the Lord. Wealth is considered to be the goddess of fortune
(Lakñmé), and the Lord is Näräyaëa, or the husband of Lakñmé. Try to engage Lakñmé in
the service of Lord Näräyaëa and be happy. That is the way to realize the Lord in every
sphere of life. The best thing is, after all, to get relief from all material activities and
engage oneself completely in hearing the transcendental pastimes of the Lord. But in
case of the absence of such an opportunity, one should try to engage in the service of the
Lord everything for which one has specific attraction. That is the way of peace and
prosperity, and that is the remedial measure for all the miseries of material existence.
The word saàsücitam in this stanza is also significant. One should not think for a
moment that the realization of Närada was childish imagination only. It is not like that.
Canto 1 Page 657
moment that the realization of Närada was childish imagination only. It is not like that.
It is so realized by the expert and erudite scholars, and that is the real import of the word
saàsücitam.

Sarartha Darsini tika

Having had me practice bhakti beyond the modes of nature, and experience prema, and
taught the Bhägavatam which was spoken by the Lord, who is the direct speaker of bhakti,
they taught me the process of jïäna which gives rise to knowledge and the goal of
liberation, even though I did not request it. Considering that the question of jïäna may
arise when the boy grows older, they then taught me jïana indirectly for the purpose of
developing indifference to the world. That is explained in this verse.

Since it was not my goal they spoke indirectly about it (saàsücitam). What did they speak
about? They explained the remedy for, or destruction of, the three miseries in which
actions are offered (bhävitam) to the Paramätmä (éçvare), to Bhagavän with six opulences
or to the impersonal brahman.

Bhavartha Dipika
tat sädhana-dharma-rahasyaà ca sücitam ity äha, etad iti. täpa-trayasyädhyätmikädeç
cikitsitaà bheñajaà nivartakam. sattva-çodhakam iti yävat. kià tat. bhagavati bhävitaà
samarpitaà yat karma tat. katham bhüte bhagavati. éçvare sarva-niyantari. evam api ca
brahmaëy apracyuta-pürëa-rüpe.

Çré Subodhiné:
A person who is unhappy and sorrowful, due to his hunger, thirst, usually does not get
interest or love to listen to our Lords' "Leelas" and stories. Both one’s past and present
“actions'' (Karma), and the factor of "Kaala" (time) also act as “obstacles” in the devotee
gening true and sincere interest and love in our Lord's “Leelas” and stories. The
“obstacles” are created by the physical, mental and celestial forces, and it is necessary to
remove them. As a first step, to achieve this, it has been said, that a devotee should serve
and worship the Mahaatmas - the true “Bhakthas" of our Lord. Through this, the devotee
secures their “grace and compassion”. Then, a devotee will get sincere devotion to
practice the “virtues" of these Mahaatmas, who also make the devotee listen to our
Lord’s "Leelas” and stories. This leads to love for our Lord. Progressing on this path, the
devotee is abie to clearly see, that all the objects of this Universe, as different from the
Aatma". After this only, the devotee attains strong and determined “Bhakthi" to our
Lord! Later the devote realizes the glory (Mahaatmyam) of our Lord!

If the “service" to the Mahaatmas is not able to be performed, due to the stress created by
the “three sorrows" (Taapatrayam - viz. the physical, mental and celestial), then, bow
can this devotee attain their “grace and blessings"? In view of this, explaining the way
out to remove the “obstacles" created by this “three fold sorrow", sage Naarada has now
explained the path, up to the realization of the knowledge, about the Lord's "spiritual"
principles (Tatwa Jnana). Though "Satsangha" (associating oneself with saintly persons),
the “Leelas" and stories of our Lord have been told as a “way" (Saadhan). Usually, we see,
that all persons are not interested to listen to the “Leelas" and stories of our Lord.
Hence, "listening" to these Leelas and stories of our Lord may not be the ONE PATH for
everyone to follow. Thus, it becomes necessary to speak of another “independent" path.
This will be told later.

Sage Naarada says to sage Veda Vyaasa that, "I have already indicated this in a very clear
way" (Sam Soochitam). As you are the form of Brahman, you will certainly attain the

Canto 1 Page 658

way" (Sam Soochitam). As you are the form of Brahman, you will certainly attain the
knowledge of the “way" to our Lord!

The medicine to cure the disease of the “three fold sorrow". Is to consecrate all “actions"
(Karma) as a loving "offering" to our Lord (Samarpanam). Like a very strong poison,
capable of destroying everyone, due to (he influence of other materials mixed with it,
becomes capable of curing various diseases. In the same way, the "action", which usually
is “all destructive" (Sarvanaasak), on being consecrated to our Lord, becomes an
instrument for the removal of all types of "blemish" (Dosham). To our Lord, who is
invested with the 6 opulences (Aishwaryam), blemish free, beautified with all the “best”
of materials, and who is the highest truth of “Brahman", knowable through the path of
Vedanta, a devotee should consecrate all his "actions", as a loving offering. Alternately,
he should attain our Lord through his one-pointed nature (Bhavana) of love and
devotion to our Lord! This only can remove the “three fold" sorrow!

This “special" factor is reemphasized through the next verse.

Krama Sandarbha
tadevaà svacaritadvärä sarvvanirapekñamahaddvärakaçrébhägavadyaçaùçravaëameva
paraçreyastvenoktam. tatra yat pürvvam idaà hi puàsastapasaù çrutasyetyädinä
tapaädijanyamuttamaçlokaguëaëuvarëanamuktaà tattu tasya tadäsaktänäà
taddvärävirbhävitvameveti jïäpitam. atha tasya tadapyupapädayituà
sämänyatastävattrividhaparamatattvävirbhäve samarpitasya karmmaëo mähätmyamäha
etaditi tribhiù. saàsücitaà çästrajïaiù. éçvaraù paramätmä tasmin vä bhagavati vä
brahmaëi vetyarthaù.

Through the story of Närada, it was stated that the highest good is hearing the glories of
the Lord from a great devotee having no material attachments. It was stated in verse 22 as
well that descriptions of the Lord produce perfection of austerity and study etc. By hearing
those descriptions, the Lord makes his appearance to persons who are attached to him. In
order to establish the Lord’s glories generally, he glorifies activities offered to three forms
of the highest tattva, Paramätmä (éçvara), Bhagavän or Brahman in three verses. The
knowledge was described by knowers of scripture (saàçücitam).

Other thoughts

32-40 Narada advises Vyasa to reveal bhakti to the Lord in

his works
32-36 Process of Karma-yoga
1.5.33

ämayo yaç ca bhütänäà

jäyate yena suvrata
tad eva hy ämayaà dravyaà
na punäti cikitsitam

Word-For-Word Meanings
ämayaù—diseases; yaù ca—whatever; bhütänäm—of the living being; jäyate—become
possible; yena—by the agency; suvrata—O good soul; tat—that; eva—very; hi—certainly;
ämayam—disease; dravyam—thing; na—does it not; punäti—cure; cikitsitam—treated
with.

Canto 1 Page 659

with.

SP Translation
O good soul, does not a thing, applied therapeutically, cure a disease which was caused by
that very same thing?

VCT translation
The substance by which a living being’s disease arises and which does not cure the
disease, when combined with other substances in a medicine, destroys the disease.

VA translation
“The diseases, which get originated through ghee or pulses, cannot be destroyed, through
the use of ghee and such materials. But on being mixed (given the power) with other
types of materials, ghee and pulses, get the power to cure not only the diseases caused by
the earlier “bad eating", but also the current diseases."

Summary of verse:

Purport
An expert physician treats his patient with a therapeutic diet. For example, milk
preparations sometimes cause disorder of the bowels, but the very same milk converted
into yogurt and mixed with some other remedial ingredients cures such disorders.
Similarly, the threefold miseries of material existence cannot be mitigated simply by
material activities. Such activities have to be spiritualized, just as by fire iron is made
red-hot, and thereby the action of fire begins. Similarly, the material conception of a
thing is at once changed as soon as it is put into the service of the Lord. That is the
secret of spiritual success. We should not try to lord it over the material nature, nor
should we reject material things. The best way to make the best use of a bad bargain is to
use everything in relation with the supreme spiritual being. Everything is an emanation
from the Supreme Spirit, and by His inconceivable power He can convert spirit into
matter and matter into spirit. Therefore a material thing (so-called) is at once turned
into a spiritual force by the great will of the Lord. The necessary condition for such a
change is to employ so-called matter in the service of the spirit. That is the way to treat
our material diseases and elevate ourselves to the spiritual plane where there is no
misery, no lamentation and no fear. When everything is thus employed in the service of
the Lord, we can experience that there is nothing except the Supreme Brahman. The
Vedic mantra that "everything is Brahman" is thus realized by us.

Sarartha Darsini tika

“How can karma, the cause of saàsära, destroy the three miseries?” In two verses,
examples are given to show that by different combinations, the destruction can occur.
That ghee or some other substance which causes disease (ämayaù) when infused
(cikitsitam) with medicines (dravyam) does not protect the disease (na punäti), but
destroys the disease. The word na punäti (it does not purify) here means “it does not
protect.”

Bhavartha Dipika
nanu saàsära-hetoù karmaëaù kathaà täpa-traya-nivartakatvam. sämagré-bhedena
ghaöata iti sadåñöäntam äha dväbhyäm. ya ämayo rogo yena ghåtädinä jäyate tad eva
kevalam ämaya-käraëa-bhütaà dravyaà tam ämayaà na punäti. na nivartayatéty arthaù.

Canto 1 Page 660

kevalam ämaya-käraëa-bhütaà dravyaà tam ämayaà na punäti. na nivartayatéty arthaù.
kintuà cikitsataà dravyäntarair bhavitaà sat punäty eva yathä.

Çré Subodhiné:
We should offer all “actions", which have the capacity to destroy one's “own self”, to our
Lord, so that they lose their capacity to “destroy", us! In the verse, the word “Aamayaha''
(disease) indicate the various ailments caused by pulses, phlegam, bile etc. Sage Naarada
said, “Oh sage Veda Vyaasa!, who is blessed with an auspicious “vow" (Suvrata), you
have already adopted to observe very appropriate rules. Hence no “action" is there,
which has the capacity to destroy you! Due to this, you are a very fortunate person.
Please realize, that usually persons suffer various ailments due to “bad and unwise" eating
of pulses, ghee etc. But, these very same materials, when mixed with others, become the
“curing" medicines for such ailments! “From this, you should understand, that the very
same “action", which lead to the “bondage" of oneself, becomes the "liberating" force,
when the "actions' ate offered, as an act of consecration (Samarpan) to our Lord!

A doubt arises here. It is possible, that “actions" done in previous “births" may act as
“obstacles", in this path, by creating the “three-fold" sorrows. Then, what is the use of
only offering, as an act of consecration the various “actions", now being done in this life,
to our Lord? What will be the result?

Other thoughts
10.29.16

32-40 Narada advises Vyasa to reveal bhakti to the Lord in

his works
32-36 Process of Karma-yoga
1.5.34

evaà nåëäà kriyä-yogäù

sarve saàsåti-hetavaù
ta evätma-vinäçäya
kalpante kalpitäù pare

Word-For-Word Meanings
evam—thus; nåëäm—of the human being; kriyä-yogäù—all activities; sarve—everything;
saàsåti—material existence; hetavaù—causes; te—that; eva—certainly; ätma—the tree of
work; vinäçäya—killing; kalpante—become competent; kalpitäù—dedicated; pare—unto
the Transcendence.

SP Translation
Thus when all a man's activities are dedicated to the service of the Lord, those very
activities which caused his perpetual bondage become the destroyer of the tree of work.

VCT translation
In the same way, all types of karma-yoga performed by men, which are normally causes
of continued rebirth in this world, are able to destroy karma when offered to the
Supreme Lord.

Canto 1 Page 661

VA translation
“In this way, due to the “cause" in the form of both “birth and death" the humans do all
types of actions, as they have the "authority" to do them. When, these very same
“actions" are offered to our Lord, then, the nature (Swaroopa) of these same “actions"
get destroyed. In other words these “actions" no_more remain as "binding actions" (i.e.
that which can create "bondage"). In this event, bow can they ever originate again, the
“three-fold" sorrow? (i.e. They cannot, as these “actions" have become tike “burnt
seeds", with no power to “sprout" again.)"

Summary of verse:

Purport
Fruitive work which has perpetually engaged the living being is compared to the banyan
tree in the Bhagavad-gétä, for it is certainly very deeply rooted. As long as the propensity
for enjoying the fruit of work is there, one has to continue the transmigration of the soul
from one body or place to another, according to one's nature of work. The propensity for
enjoyment may be turned into the desire for serving the mission of the Lord. By doing
so, one's activity is changed into karma-yoga, or the way by which one can attain
spiritual perfection while engaging in the work for which he has a natural tendency.
Here the word ätmä indicates the categories of all fruitive work. The conclusion is that
when the result of all fruitive and other work is dovetailed with the service of the Lord,
it will cease to generate further karma and will gradually develop into transcendental
devotional service, which will not only cut off completely the root of the banyan tree of
work but will also carry the performer to the lotus feet of the Lord.
The summary is that one has to, first of all, seek the association of pure devotees who
not only are learned in the Vedänta but are self-realized souls and unalloyed devotees of
Lord Çré Kåñëa, the Personality of Godhead. In that association, the neophyte devotees
must render loving service physically and mentally without reservation. This service
attitude will induce the great souls to be more favorable in bestowing their mercy, which
injects the neophyte with all the transcendental qualities of the pure devotees.
Gradually this is developed into a strong attachment to hearing the transcendental
pastimes of the Lord, which makes him able to catch up the constitutional position of
the gross and subtle bodies and beyond them the knowledge of the pure soul and his
eternal relation with the Supreme Soul, the Personality of Godhead. After the relation
is ascertained by establishment of the eternal relation, pure devotional service to the
Lord begins gradually developing into perfect knowledge of the Personality of Godhead
beyond the purview of impersonal Brahman and localized Paramätmä. By such
puruñottama-yoga, as it is stated in the Bhagavad-gétä, one is made perfect even during
the present corporeal existence, and one exhibits all the good qualities of the Lord to the
highest percentage. Such is the gradual development by association of pure devotees.

Sarartha Darsini tika

All the actions in karma-yoga (kriyä-yogäù) - daily duties, duties to fulfill specific desires,
periodic duties, and desireless duties - when offered to the Supreme Lord become capable
of destroying karma (ätma-vinäçäya).

Bhavartha Dipika
tathä ätma-vinäçäya karma-nivåttaye kalpante samarthä bhavanti. pare éçvare kalpitä
arpitäù santaù. atra ca prathamaà mahat sevä, tataç ca tat kåpä, tatas tad dharma-çraddhä,

Canto 1 Page 662

arpitäù santaù. atra ca prathamaà mahat sevä, tataç ca tat kåpä, tatas tad dharma-çraddhä,
tato bhagavat-kathäçravaëaà, tato bhagavati ratiù, tayä ca deha-dvaya-vivekätma-jïänaà,
tato dåòhä bhaktiù, tato bhagavat-tattva-jïänaà, tatas tat kåpayä sarva-jïatvädi-bhagavad-
guëävirbhäva iti kramo darçitaù.

Çré Subodhiné:
Like the "actions" which are consecraied to our Lord (i.e. related to our Lord) destroys
the “three-fold sorrow'', in the same way, a devotee should offer, in consecration, all the
"actions" done by him, in his several previous births. Through this act of “Samarpanam",
the very "binding nature" of these actions get destroyed. These "actions", thus, loses it’s
power to create the “three-fold” sorrow again!

The word “Nrinaam" (the “humans") has clearly stated, that the “human” being has a
"right and authority" to do “actions", even if all these "actions" are good, and would
generate "Punya” (auspicious results), and will cause both "births and deaths” (as it
becomes necessary to take a birth to enjoy the fruits and results of one’s action). All
these "actions", therefore, have to be consecrated to îur Lord. Once this is done, then,
these “actions" change it’s “colour" of being “bondage causing", to “bondage liberating",
These consecrated actions do not, henceforth, cause the “three-fold" sorrow - like grass
getting totally burnt in a blazing fire – losing it's very form and texturå! No more, can
these “actions’ create the “three-fold” sorrow! In this way, the "actions", which are
consecrated to our Lord, destroy it's very nature, on a permanent basis, and due to this
these "actions” get transformed as "an offering of flowers" at the lotus feet of our Lord!
No more can they cause the "three-fold" sorrow!

In this way, it is clearly stated, that a devotee should offer all his “actions" being done in
this present birth, as per his own "nature” and behaviour. He should also consecrate all
the “actions” of his previous “lives”, which have acted as the “cause” for his various
“births and deaths". Now, those “actions" are described, which are being done, as
prescribed in the scriptures, and which glorify our Lord's “fame” (Keerthi) - as per the
next verse.

Krama Sandarbha
evamiti. ätmaçabdo ’tra karmajätiparaù.

Ätmä-vinäçäya means destroying types of karma.

Other thoughts

32-40 Narada advises Vyasa to reveal bhakti to the Lord in

his works
32-36 Process of Karma-yoga
1.5.35

yad atra kriyate karma

bhagavat-paritoñaëam
jïänaà yat tad adhénaà hi
bhakti-yoga-samanvitam

Word-For-Word Meanings

Canto 1 Page 663

yat—whatever; atra—in this life or world; kriyate—does perform; karma—work;
bhagavat—unto the Personality of Godhead; paritoñaëam—satisfaction of; jïänam—
knowledge; yat tat—what is so called; adhénam—dependent; hi—certainly; bhakti-yoga—
devotional; samanvitam—dovetailed with bhakti-yoga.

SP Translation
Whatever work is done here in this life for the satisfaction of the mission of the Lord is
called bhakti-yoga, or transcendental loving service to the Lord, and what is called
knowledge becomes a concomitant factor.

VCT translation
That jïäna which arises from karma, which is pleasing to the Lord because of being
offered to him, is endowed with bhakti.

VA translation
"The “actions” which are done with a view to please out Lord, lead in turn, for the
development of Bhakthi and Jnana in the mind of the devotee. The “Jnana", which
develops along with “Bhakthi” becomes “subservient (under the control) to these
"actions” (i.e. “actions” which are done exclusively to please our Lord).”

Summary of verse:

Purport
The general and popular notion is that by discharging fruitive work in terms of the
direction of the scriptures one becomes perfectly able to acquire transcendental
knowledge for spiritual realization. Bhakti-yoga is considered by some to be another form
of karma. But factually bhakti-yoga is above both karma and jïäna. Bhakti-yoga is
independent of jïäna or karma; on the other hand, jïäna and karma are dependent on
bhakti-yoga. This kriyä-yoga or karma-yoga, as recommended by Çré Närada to Vyäsa, is
specifically recommended because the principle is to satisfy the Lord. The Lord does not
want His sons, the living beings, to suffer the threefold miseries of life. He desires that
all of them come to Him and live with Him, but going back to Godhead means that one
must purify himself from material infections. When work is performed, therefore, to
satisfy the Lord, the performer becomes gradually purified from the material affection.
This purification means attainment of spiritual knowledge. Therefore knowledge is
dependent on karma, or work, done on behalf of the Lord. Other knowledge, being
devoid of bhakti-yoga or satisfaction of the Lord, cannot lead one back to the kingdom of
God, which means that it cannot even offer salvation, as already explained in
connection with the stanza naiñkarmyam apy acyuta-bhäva-varjitam (Çrémad-Bhägavatam
1.5.12). The conclusion is that a devotee engaged in the unalloyed service of the Lord,
specifically in hearing and chanting of His transcendental glories, becomes
simultaneously spiritually enlightened by the divine grace, as confirmed in the
Bhagavad-gétä.

Sarartha Darsini tika

That karma which is offered to the Lord is a sädhana of jïäna, because it causes
purification to the level of sattva-guëa. That knowledge generated from (tad-adhénam)
karma which is without desire and which is pleasing to the Lord because of being offering
to the Lord, is endowed with bhakti, since jïäna devoid of bhakti will not yield liberation.

Canto 1 Page 664

to the Lord, is endowed with bhakti, since jïäna devoid of bhakti will not yield liberation.
Such jïäna is condemned in many places:

naiñkarmyam apy acyuta-bhäva-varjitaà

na çobhate jïänam alaà niraïjanam

Knowledge of self-realization, even though free from all material affinity, does not look
well if devoid of a conception of the Infallible [God]. SB 1.5.12

Bhavartha Dipika
nanu ca jïänenäjïäna-präpta-karma-näças tac ca jïänaà bhakti-yogäd bhavati kathaà
karmaëä karma-näçaù syät taträha, yad atreti.

Çré Subodhiné:
It has been said in the scriptures, that. "We have done the study of the scriptures well,
and through this study have made our teachers (Gurus) happy and pleased, Let our Lord
become happy and pleased with this". This type of prayer has been made, and its result
also is the same i.e. the Lord getting pleased. If there is one “task", which is auspicious
and welfare giving by nature and also pleases our Lord - then all the more it is beneficial
as it completes two tasks or attains two goals! e.g. materials like “curd" etc. give two
results! In the same way, here also, if the completion of one task will tad to both the
origination of good and virtuous results, (Punyam) and also the “happiness and pleasing"
of our Lord, then we will have to accept also the factor of “births and deaths" (as a
"birth" will have to be taken, to enjoy the good results of “Punya", and if there is "birth",
then there is "death" also). On this, it is said, that those actions, which are performed
only for the happiness and pleasure of our Lord, will originate both “Bhakthi" and
“Jnana" and as said in the Gita, this fire of “Jnana" will burn away all the residual
“actions” (Jnanagni Sarva Karmani). In this way “actions and their results" - both good
(Punyam) and bad (Paapam) get fully destroyed by this fire of Jnane (knowledge). The
“Jnana", which is joined with Bhakthi. will be under the control of these “actions" (i.e.
done to Please our Lord). The word “Hi" (yes, indeed) used in this verse, indicates, that
in giving the result for "Jnana”, there is no necessity or a role for "actions” to act. This
reference is from the Brahma Sutras (3rd chapter, 4th Paada). After telling like this, a
consideration is made, as to whether "actions" (Karma) is an aid and help to "Jnana"? On
this, it is further said that, “He who is instructed by a Guru only can realize our Lord”
(Aacharyavaan Purusho Vada). Through this, we can realize, that only through
surrendering to the Guru, and through his teachings, a disciple will attain "Jnana", and
what is the necessity for “Êàrmà" (actions) to do done? This doubt has arisen now. The
answer is given for this by telling that, in the origination of Jnana about our Lord Sri
Purushothama. there is the necessity for all the three viz. Karma, Jnana and Bhakthi.
The Vedas speak only of the main goal of a “human" life viz. the attainment of our Lord.
If our Lord can be attained through “Jnana" only, then performance of “actions" like
sacrifices etc. will be redundant. Hence, it is said, that “actions" aid and help in the
attainment of one's goals through "Jnana”! But this “action” (Karma) should be done
without any desire (Nishkaama Karma).

In the Vedas (Vajasaneyi Saakha (branch)) it has been said that, “he becomes that based
only on the actions and conduct thereof" (Yathakaro Yathachari Tatha Bhavati). In
this, ft is said, that those who perform “actions" due to their desires (Kaama) have to
perforce come back into this world, taking a “birth"; and those, who have no “desires” i.e.
do their actions, without any "desire" become “Brahman". and merges in “Brahman", in
this way, it is clearly stated that a devotee who performs "desireless action" only attains

Canto 1 Page 665

this way, it is clearly stated that a devotee who performs "desireless action" only attains
“Brahman"! Through this “desireless action", when all the “sins" get destroyed, then the
devotee attains “Jnana" (knowledge).

Íåre, an example is given. Imagine a person is going out to do some work tiding a horse.
Here, the “horse” takes him to the desired place. In this way, the “horse” is nor the main
“cause" for his attaining the result of reaching the “desired" place, (as his “desire” to go
there is the main cause). In this way, actions done with “desires", can at best remove
only, the three-fold sorrow of the human beings (physical, menial and celestial). But this
type of action cannot originate that "Jnana", (knowledge) which enables the devotee to
attain our Lord! As desireless actions do not originate “Punyam” (auspicious and
virtuous deeds) there is no rebirth either! in this way, the above “Brahma Sutra”
specification also is proved to be appropriate.

What will be the result of the “actions" prescribed in the scriptures, such as the
“Paancharatra", and also the “actions" like “fighting a battle etc.", which Arjuna and
others did, as per the “orders” of our Lord? On this, it is said...

Krama Sandarbha
atha bhagavatparitoñaëätmakasya tasya mähätmyaà viçeñata äha yadatreti. bhaktiyogaù
kérttanasmaraëaòirüpaù tatsamanvitaà tena samavetaà yajjïänaà bhägavataà tadapi
tadadhénaà tadavyabhicäriphalamityarthaù.

The Lord who is very satisfied is highly glorified. Bhakti-yoga refers to hearing and
chanting about the Lord. That bhägavata knowledge endowed with bhakti-yoga is
dependent on bhakti. That means such knowledge is the definite result.

Other thoughts

32-40 Narada advises Vyasa to reveal bhakti to the Lord in

his works
32-36 Process of Karma-yoga
1.5.36

kurväëä yatra karmäëi

bhagavac-chikñayäsakåt
gåëanti guëa-nämäni
kåñëasyänusmaranti ca

Word-For-Word Meanings
kurväëäù—while performing; yatra—thereupon; karmäëi—duties; bhagavat—the
Personality of Godhead; çikñayä—by the will of; asakåt—constantly; gåëanti—takes on;
guëa—qualities; nämäni—names; kåñëasya—of Kåñëa; anusmaranti—constantly
remembers; ca—and.

SP Translation
While performing duties according to the order of Çré Kåñëa, the Supreme Personality of
Godhead, one constantly remembers Him, His names and His qualities.

VCT translation
Canto 1 Page 666
VCT translation
When those engaged in karma continuously perform those activities according to the
instruction of the Lord, they also chant and remember the qualities and names of
Kåñëa.

VA translation
"In the determination of “actions", it has been conclusively said, that the “action" which
is done only, as per the "order” of out Lord, originates “Bhakthi" or devotion to our
Lord. Due to this

"Bhakthi", the devotees chant the holy names of our Lord Sri Krishna, again and again,
as these holy names describe the virtuous qualities of our Lord). The devotees remember
our Lord Sri Krishna at all limes in this way!"

Summary of verse:

Purport
An expert devotee of the Lord can mold his life in such a way that while performing all
kinds of duties either for this or the next life, he can constantly remember the Lord's
name, fame, qualities, etc. The order of the Lord is distinctly there in the Bhagavad-gétä:
one should work only for the Lord in all spheres of life. In every sphere of life the Lord
should be situated as the proprietor. According to the Vedic rites, even in the worship of
some demigods like Indra, Brahmä, Sarasvaté and Gaëeça, the system is that in all
circumstances the representation of Viñëu must be there as yajïeçvara, or the
controlling power of such sacrifices. It is recommended that a particular demigod be
worshiped for a particular purpose, but still the presence of Viñëu is compulsory in order
to make the function proper.
Apart from such Vedic duties, even in our ordinary dealings (for example, in our
household affairs or in our business or profession) we must consider that the result of all
activities must be given over to the supreme enjoyer, Lord Kåñëa. In the Bhagavad-gétä
the Lord has declared Himself to be the supreme enjoyer of everything, the supreme
proprietor of every planet and the supreme friend of all beings. No one else but Lord Çré
Kåñëa can claim to be the proprietor of everything within His creation. A pure devotee
remembers this constantly, and in doing so he repeats the transcendental name, fame
and qualities of the Lord, which means that he is constantly in touch with the Lord. The
Lord is identical with His name, fame, etc., and therefore to be associated with His
name, fame, etc., constantly, means actually to associate with the Lord.
The major portion of our monetary income, not less than fifty percent, must be spent to
carry out the order of Lord Kåñëa. Not only should we give the profit of our earning to
this cause, but we must also arrange to preach this cult of devotion to others because
that is also one of the orders of the Lord. The Lord definitely says that no one is more
dear to Him than one who is always engaged in the preaching work of the Lord's name
and fame all over the world. The scientific discoveries of the material world can also be
equally engaged in carrying out His order. He wants the message of the Bhagavad-gétä to
be preached amongst His devotees. It may not be so done amongst those who have no
credit of austerities, charity, education, etc. Therefore, the attempt must go on to
convert unwilling men to become His devotees. Lord Caitanya has taught a very simple
method in this connection. He has taught the lesson for preaching the transcendental
message through singing, dancing and refreshment. As such, fifty percent of our income
may be spent for this purpose. In this fallen age of quarrel and dissension, if only the

Canto 1 Page 667

may be spent for this purpose. In this fallen age of quarrel and dissension, if only the
leading and wealthy persons of society agree to spend fifty percent of their income in
the service of the Lord, as it is taught by Lord Çré Caitanya Mahäprabhu, there is
absolute certainty of converting this hell of pandemonium to the transcendental abode
of the Lord. No one will disagree to partake in a function where good singing, dancing
and refreshment are administered. Everyone will attend such a function, and everyone is
sure to feel individually the transcendental presence of the Lord. This alone will help
the attendants associate with the Lord and thereby purify themselves in spiritual
realization. The only condition for successfully executing such spiritual activities is that
they must be conducted under the guidance of a pure devotee who is completely free
from all mundane desires, fruitive activities and dry speculations about the nature of the
Lord. No one has to discover the nature of the Lord. It is already spoken by the Lord
Himself in the Bhagavad-gétä especially and in all other Vedic literatures generally. We
have simply to accept them in toto and abide by the orders of the Lord. That will guide
us to the path of perfection. One can remain in his own position. No one has to change
his position, especially in this age of variegated difficulties. The only condition is that
one must give up the habit of dry speculation aimed at becoming one with the Lord.
And after giving up such lofty puffed-up vanities, one may very submissively receive the
orders of the Lord in the Bhagavad-gétä or Bhägavatam from the lips of a bona fide
devotee whose qualification is mentioned above. That will make everything successful,
without a doubt.

Sarartha Darsini tika

It has just been said that by karma-yoga mixed with bhakti (bhakti-miçra-karma) one
achieves jïäna mixed with bhakti, which aims at liberation. Now it is said that sometimes,
some people, who practice niñkäma-karma mixed with bhakti, can develop bhakti mixed
with karma (karma-miçra-bhakti) by association with devotees having karma-miçra-bhakti.

When persons in karma-yoga perform actions according to the lord’s instructions, by

unexpected association of devotees, some perform bhakti consisting of chanting and
remembering. The instruction of the Lord is:

yat karoñi yad açnäsi yaj juhoñi dadäsi yat |

yat tapasyasi kaunteya tat kuruñva mad-arpaëam ||

Whatever you do, whatever you eat, whatever you sacrifice, whatever you give, whatever
austerity you perform, offer it to Me, O son of Kunté. BG 9.27

It is not befitting to explain this teaching of the Lord to be directed to the karma-yogé
since this verse falls in the section on bhakti. The karma-yogé offers only Vedic karmas to
the Lord in order that the results will come to him. The devotees however, understanding
that their very selves belong only to the Lord, take Vedic, mundane, and daily duties,
which are impelled by the Lord, and offer them all completely to the Lord. There is a great
difference between these two persons. This is how the Gétä verse is explained by Çré
Rämänujäcärya. This is indicated by including the phrase “whatever you eat.” Because of
the use of the present tense in the verb kurväëäù (while doing karmas according to the
Lord’s instructions) and because the main verb (chanting and remembering) indicates that
they simultaneously perform bhakti, the whole sentence refers to bhakti as the principle
action mixed with karma. By karma-miçra-bhakti one achieves jïäna-miçra-bhakti. From
that one achieves rati for the Lord along with liberation. This is called çänta-bhakti. This is
understood from the following verse:

ätmärämäç ca munayo nirgranthä apy urukrame

kurvanty ahaitukéà bhaktim ittham-bhüta-guëo hariù

Canto 1 Page 668

kurvanty ahaitukéà bhaktim ittham-bhüta-guëo hariù

Some sages who are ätmärämas, beyond the scriptures, false ego and rules, also practice
unmotivated, pure bhakti to the master of pure bhakti, Kåñëa, since he possesses qualities
attractive to even them. SB 1.7.10

Bhavartha Dipika
bhagavad-arpaëena kriyamäëaà karma bhakti-yogaà janayatéti sad-äcäreëa darçayati.
yatra yadä bhagavataù çikñayä karmäëi kurväëä bhavanti tadä çré-kåñëäsya guëa-nämäni
gåëanty anusmaranti ca kåñëam ity arthaù. iyaà ca bhagavac-chikñä “yat karoñi yad açnäsi
yaj juhoñi dadäsi yat. yat tapasyasi kaunteya tat kuruñva mad-arpaëam.” iti.

Çré Subodhiné:
If the "actions" (Karma) is done, as per the "orders" of our Lord, then, these actions will
originate "Bhakthi" to our Lord. Due to this "Bhakthi", the devotee begins to chant,
again and again, our Lord's holy names, describing His virtues and qualities such as
“Pandava Rakshaka", “Draupadi - Lajja — Nivaraka”. “Govardhanadharana" etc. Along
with the holy names of our Lord, they remember our Lord Sri Krishna. Due to this, the
“actions" being done by these devotees, along with their “listening" to our Lord’s “Leelas"
and their “singing” (Keerthan) - all of these are done due to their "Bhakthi" to our Lord,
and due to this “Bhakthi", these “actions” are considered as the “best". These devotees,
then, get freed from the “doubt" of being “born" or to face “death" (i.e. they are freed of
both “births and deaths").

Through the next two verses, the spiritual practices of chanting and worshipping
through “sacred Manthras" and their “repetition" in the prescribed way. are being
determined.

Krama Sandarbha
kathaà taträha kurväëä iti. bhagavacchikñayä “yat karoñi yadaçnäsi” ityädikathä yatra
bhagavatsantoñaëe nimitte karmäëyapi kurväëästädåçarucisväbhävyenäsakåt gåëantétyädi.
çréçaunakädivaditi bhävaù.

How is this done? This verse answers. The Lord teaches this in statements like yat karoñi
yad açnäsi (BG 9.27). Persons doing activities to please the Lord do them constantly with
natural taste. Examples are Çaunaka and others.

Other thoughts

32-40 Narada advises Vyasa to reveal bhakti to the Lord in

his works
1.5.37

oà namo bhagavate tubhyaà

väsudeväya dhémahi
pradyumnäyäniruddhäya
namaù saìkarñaëäya ca

Word-For-Word Meanings
oà—the sign of chanting the transcendental glory of the Lord; namaù—offering

Canto 1 Page 669

oà—the sign of chanting the transcendental glory of the Lord; namaù—offering
obeisances unto the Lord; bhagavate—unto the Personality of Godhead; tubhyam—unto
You; väsudeväya—unto the Lord, the son of Vasudeva; dhémahi—let us chant;
pradyumnäya, aniruddhäya and saìkarñaëäya—all plenary expansions of Väsudeva;
namaù—respectful obeisances; ca—and.

SP Translation
Let us all chant the glories of Väsudeva along with His plenary expansions Pradyumna,
Aniruddha and Saìkarñaëa.

VCT translation
I offer respects to you, Bhagavän Kåsëa. Let us respect Väsudeva, Pradyumna,
Aniruddha and Saëkarñaëa (Balaräma) in our minds.

VA translation
“I am prostrating to you, as you are of the divine form of Sri Vaasudeva! I am also
meditating on your form! In this same way. I am also meditating on Lord Pradhyumna,
Lord Anniruddha and Lord Sankarshana! I am also prostrating to all of you!

Summary of verse:

Purport
According to Païcarätra, Näräyaëa is the primeval cause of all expansions of Godhead.
These are Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha. Väsudeva and Saìkarñaëa
are on the middle left and right, Pradyumna is on the right of Saìkarñaëa, and
Aniruddha is on the left of Väsudeva, and thus the four Deities are situated. They are
known as the four aides-de-camp of Lord Çré Kåñëa.
This is a Vedic hymn or mantra beginning with oàkära praëava, and thus the mantra is
established by the transcendental chanting process, namely, oà namo dhémahi, etc.
The purport is that any transaction, either in the field of fruitive work or in empiric
philosophy, which is not ultimately aimed at transcendental realization of the Supreme
Lord, is considered to be useless. Näradajé has therefore explained the nature of
unalloyed devotional service by his personal experience in the development of intimacy
between the Lord and the living entity by a gradual process of progressive devotional
activities. Such a progressive march of transcendental devotion for the Lord culminates
in the attainment of loving service of the Lord, which is called premä in different
transcendental variegatedness called rasas (tastes). Such devotional service is also
executed in mixed forms, namely mixed with fruitive work or empiric philosophical
speculations.
Now the question which was raised by the great åñis headed by Çaunaka regarding the
confidential part of Süta's achievement through the spiritual masters is explained herein
by the chanting of this hymn consisting of thirty-three letters. And this mantra is
addressed to the four Deities, or the Lord with His plenary expansions. The central
figure is Lord Çré Kåñëa because the plenary portions are His aides-de-camp. The most
confidential part of the instruction is that one should always chant and remember the
glories of the Lord Çré Kåñëa, the Supreme Personality of Godhead, along with His
different plenary portions expanded as Väsudeva, Saìkarñaëa, Pradyumna and
Aniruddha. Those expansions are the original Deities for all other truths, namely either
viñëu-tattva or çakti-tattvas.

Canto 1 Page 670

Sarartha Darsini tika
It has been explained that both jïäna and karma without bhakti are condemned
completely (SB 1.5.12). It has also been said in three verses (SB 1.5.17-19) that pure
bhakti beyond the guëas is the supreme process. The whole process from the first
appearance of pure bhakti to its increase up to prema has also been described in six verses
(SB 1.5.23-28). Then according to qualification, bhakti-miçra-jïäna was permitted (SB
1.5.35), and karma-miçra-bhakti was mentioned as superior to that (SB 1.5.36). Now in
two verses, desiring to teach his personal mantra received from the gurus, Närada first
creates faith in those mantras. This is according to the statement brüyuù snigdhasya
çiñyasya guravo guhyam apy uta: the gurus should speak the secret to the disciple who has
affection for the gurus. (SB 1.1.8)

This mantra has thirty-three syllables. Its devatä is bhagavän, who consists of four forms.
By placing the members out of order, one can understand that this is a listing of the
members of Kåñna’s caturvyüha rather than the one in Vaikuëöha (Kåsëa, Balaräma and
Kåsëa’s son and grandson), with his son Pradyumna and his grandson Aniruddha placed
next to Väsudeva (Krñna) Or this the order of persons mentioned in the mantra can be
taken as a statement of creation (Pradyumna), maintenance (Aniruddha) and destruction
(Saìkarñaëa). Let us meditate upon offering respects (namo dhémahi). This means let us
offer respects in the mind.

Bhavartha Dipika
kértana-smaraëa-rüpa-bhakti-hetutvam uktaà, jïana-hetutvam äha dväbhyäm, nama iti.
namo dhémahi manasä namanaà kurvémahi.

Çré Subodhiné:
This particular “Ìànthrà" (sacred chant) is the "Gayatri Manthra" of our Lord, which
was worshipped and chanted by sage Naarada. In this “Gayatri Manthra" - all the “four”
names of our Lord i.e. of His "four forms" (Chaturmoorthi) have been told viz. Sri
Vaasudeva, Sri Pradhyumna, Sri Aniruddha and Sri Sankarshana. The word “Dhimahi”
means that. “I am doing meditation on this four-fold “form” of our Lord. The “result" of
this mediation is to get the actual “Darsan" of our Lord, with the “four fold” forms! This
"meditation" is not done for attaining any "worldly” joys or pleasures. But this chanting
and meditation is done for paying “obeisance or “Namaskaar" (prostrations) to our Lord.

The word “Tubhyam" (“Oh! Lord! for yourself") is usually used to indicate to the Lord or
person, who is actually present before oneself. Hence, without doing "prostrations” to
the ''unseen'' (i.e. not being present) Lord. "prostrations" ate offered to the Lord, with
the “four-fold" form, who was actually present before saw Naarada. All these "four forms"
belong to our Lord only. The syllable “Cha" (and) indicates, that our Lord's other
“forms" viz. Sri Hayagreeva and others also have been taken into consideration, in this
verse.

Now, the value and efficacy of Ms “Gayatri Manthram" is being described, through the
next verse.

Krama Sandarbha
atha païcarätravaktuù çrénäräyaëädetajjanmani labdhaà sapraëavaà mantraïcopadiçati
oà nama iti. caturvyühätmako bhagavänevätra devatä. tatra çrévañudevasaìkarñëau
vämadakñiëayormadhyato jïeyau. pradyumnaù saìkarñaëasya dakñiëe. aniruddho
väsudevasya väme. saìkarñaëädikramaviparyyayeëa nirdeçastu çrékåñëacaturvyühatvaà

Canto 1 Page 671

väsudevasya väme. saìkarñaëädikramaviparyyayeëa nirdeçastu çrékåñëacaturvyühatvaà
bodhayati tatputrapautratvena pradyumnäniruddhayostannikaöapäöhät.

He teaches a mantra he obtained in this life from Näräyaëa, the speaker of Païcarätra,
starting with oà. The devatä of the mantra is Bhagavän with four forms. Väsudeva and
Saìkarñaëa are in the middle to the left and right sides. Pradyumna is to the right of
Saìkarñaëa. Aniruddha is to the left of Väsudeva. In the verse the order is opposite (with
Saìkarñaëa coming last) to show how they surround Kåñëa. As Kåñëa’s son and grandson,
Pradyumna and Aniruddha are placed close (to Väsudeva).

Other thoughts

32-40 Narada advises Vyasa to reveal bhakti to the Lord in

his works
1.5.38

iti mürty-abhidhänena
mantra-mürtim amürtikam
yajate yajïa-puruñaà
sa samyag darçanaù pumän

Word-For-Word Meanings
iti—thus; mürti—representation; abhidhänena—in sound; mantra-mürtim—form
representation of transcendental sound; amürtikam—the Lord, who has no material form;
yajate—worship; yajïa—Viñëu; puruñam—the Personality of Godhead; saù—he alone;
samyak—perfectly; darçanaù—one who has seen; pumän—person.

SP Translation
Thus he is the actual seer who worships, in the form of transcendental sound
representation, the Supreme Personality of Godhead, Viñëu, who has no material form.

VCT translation
Using this mantra indicating the four forms, one worships the deity who is the subject
of the dhyäna-mantra, the Lord worthy of worship. That person is worthy of being seen.

VA translation
"The devotee, who worships our Lord, who is the Lord of all sacrifices, through the
“forms" as described in this “Manthra", without giving thought or attention to any
"worldly" idea about our Lord's “forms", attains the "actual" Darsan of our Lord."

Summary of verse:

Purport
Our present senses are all made of material elements, and therefore they are imperfect
in realizing the transcendental form of Lord Viñëu. He is therefore worshiped by sound
representation via the transcendental method of chanting. Anything which is beyond
the scope of experience by our imperfect senses can be realized fully by the sound
representation. A person transmitting sound from a far distant place can be factually

Canto 1 Page 672

representation. A person transmitting sound from a far distant place can be factually
experienced. If this is materially possible, why not spiritually? This experience is not a
vague impersonal experience. It is actually an experience of the transcendental
Personality of Godhead, who possesses the pure form of eternity, bliss and knowledge.
In the Amarakoça Sanskrit dictionary the word mürti carries import in twofold
meanings, namely, form and difficulty. Therefore amürtikam is explained by Äcärya Çré
Viçvanätha Cakravarté Öhäkura as meaning "without difficulty." The transcendental
form of eternal bliss and knowledge can be experienced by our original spiritual senses,
which can be revived by chanting of the holy mantras, or transcendental sound
representations. Such sound should be received from the transparent agency of the bona
fide spiritual master, and the chanting may be practiced by the direction of the spiritual
master. That will gradually lead us nearer to the Lord. This method of worship is
recommended in the päïcarätrika system, which is both recognized and authorized. The
päïcarätrika system has the most authorized codes for transcendental devotional service.
Without the help of such codes, one cannot approach the Lord, certainly not by dry
philosophical speculation. The päïcarätrika system is both practical and suitable for this
age of quarrel. The Païcarätra is more important than the Vedänta for this modern age.

Sarartha Darsini tika

One worships using the four names indicating the four forms starting with Väsudeva. One
should worship the Lord, who is the subject of the dhyäna-mantra (mantra-mürtim), with
the sixteen items of worship while uttering väsudeväya namaù etc. according to the rules
of Païcarätra. By chanting the mantra, the deity makes his appearance. Or mantra-mürti
can mean the deity whose body is the mantra. That Lord does not have a material form
(amürtikam). Amürtikam can also mean that the Lord who is not hard, but rather soft with
mercy. Amara-kosa says mürtiù käöhinya-käyayor: mürti means hard and body. Yajïa-
puruñam means “the Lord who should be worshipped.” He is pleasant to behold (samyag-
darçanaù). This means that when others see that worshipper, they become successful. Or
darçanaù can mean knowledge. One who worships the lord has complete knowledge. Or
darçanaù can mean “by which something is seen.” That means scripture which denotes
bhakti, such as the Païcarätra, which is most wholesome (samyak), because it is satisfying
to the soul. One who worships the Lord possesses the complete scriptural conclusion.
This does not refer to scriptures devoid of bhakti, which are not wholesome but deficient.

bhavatänudita-präyaà yaço bhagavato ’malam |

yenaiväsau na tuñyeta manye tad darçanaà khilam ||

You have not sufficiently described the glories of the spotless Lord Kåñëa. Because your
mind could never be satisfied with Vedänta, I think that writing the Vedänta-sütras is
insufficient. SB 1.5.8

This means “Though you wrote the Vedänta-darçana, your mind is not satisfied
completely, but I became fully satisfied in mind by writing the Païcarätra.”

Bhavartha Dipika
amurtikaà mantrokta-vyatirikta-mürti-çünyam. yajate püjayati sa pumän samyag-darçano
bhavati.

Çré Subodhiné:
Sri Vasudeva, Sri Pradhyumna, Sri Aniruddha and Sri Sankarshana - all these “four
forms" have been told in this “Manthra". These “four forms" are not "worldly" in nature,
and bence, we should not give any "worldly" (Loukik) meaning to these holy names of
our Lord. Our Lord it the "Yagnaroopa" — the Lord of all sacrifices. A devotee should

Canto 1 Page 673

our Lord. Our Lord it the "Yagnaroopa" — the Lord of all sacrifices. A devotee should
chant His names, worship Him and also do “sacrifices" to worship and serve our Lord
and attain His "actual Darsan" through all these, with the grace of our Lord.

"I have experienced the resuh of this Manthra chanting. Hence I have no doubt at all on
this." This is being told by sage Naarada as per the following verse.

Krama Sandarbha
mantramürttià taduktamürttià tathäpyamürttikaà präkåtamürttirahitam. yajïapuruñaà
püjäyäà dhyeyäkäramityarthaù. darçanasya samyaktvaà çrébhagavadävirbhävät, na tu
brahmadarçanavat khilatvamiti.

One worships the Lord, the form described in the mantra (mantra-mürtim), a form devoid
of matter (amürtikam). The form to be contemplated during worship (yajïa-puruñam),
who is seen directly (darçanaù pumän). He is not like Brahman, which is not seen.

Other thoughts

32-40 Narada advises Vyasa to reveal bhakti to the Lord in

his works
1.5.39

imaà sva-nigamaà brahmann

avetya mad-anuñöhitam
adän me jïänam aiçvaryaà
svasmin bhävaà ca keçavaù

Word-For-Word Meanings
imam—thus; sva-nigamam—confidential knowledge of the Vedas in respect to the
Supreme Personality of Godhead; brahman—O brähmaëa (Vyäsadeva); avetya—knowing
it well; mat—by me; anuñöhitam—executed; adät—bestowed upon me; me—me; jïänam—
transcendental knowledge; aiçvaryam—opulence; svasmin—personal; bhävam—intimate
affection and love; ca—and; keçavaù—Lord Kåñëa.

SP Translation
O brähmaëa, thus by the Supreme Lord Kåñëa I was endowed first with the
transcendental knowledge of the Lord as inculcated in the confidential parts of the Vedas,
then with the spiritual opulences, and then with His intimate loving service.

VCT translation
O brähmana! The Lord, knowing that I had undertaken the highest instructions given
by him, gave me realization of himself, then powerful siddhis, and finally prema for
him.

VA translation
“Oh great sate! Oh Brahman! On knowing, that I have practiced the “Snadhana", (way)
as told by me earlier, and as prescribed (which contains the "order" of our Lord) in the
Vedas, our Lord Sri Krishna (Sri Narayana), who is the “giver" of happiness to both Lord
Brahma and Lord Siva, blessed me with the wealth of Jnana, love and Bhakthi for Him."

Canto 1 Page 674

Summary of verse:

Purport
Communion with the Lord by transmission of the transcendental sound is nondifferent
from the whole spirit Lord Çré Kåñëa. It is a completely perfect method for approaching
the Lord. By such pure contact with the Lord, without offense of material conceptions
(numbering ten), the devotee can rise above the material plane to understand the inner
meaning of the Vedic literatures, including the Lord's existence in the transcendental
realm. The Lord reveals His identity gradually to one who has unflinching faith, both in
the spiritual master and in the Lord. After this, the devotee is endowed with mystic
opulences, which are eight in number. And above all, the devotee is accepted in the
confidential entourage of the Lord and is entrusted with specific service of the Lord
through the agency of the spiritual master. A pure devotee is more interested in serving
the Lord than in showing an exhibition of the mystic powers dormant in him. Çré
Närada has explained all these from his personal experience, and one can obtain all the
facilities which Çré Närada obtained by perfecting the chanting process of the sound
representation of the Lord. There is no bar for chanting this transcendental sound by
anyone, provided it is received through Närada's representative, coming down by the
chain of disciplic succession, or the paramparä system.

Sarartha Darsini tika

Sva-nigamam (nigama—going within) means instructions given by the Lord, given in his
own confidential version of the Vedas (Païcarätra). First the Lord gave realization of
Himself (jïänam). Then he gave powers, such as aëima and other siddhis. Then knowing
that I was unattached to those powers, the Lord gave me great prema for him (svasmin
bhävam adät). The intelligent persons can understand that then Vyäsa prayed to Närada,
“Please teach me this mantra” and then learned this same mantra.

Bhavartha Dipika
evaà kåtavati mayi hariù sva-sadåçaà jïänädikaà dattavän ity äha. imaà sva-nigamaà
svopadeçaà mad-anuñöhitaà mayänuñöhitam avetya jïätvä. bhavaà ca prétià ca.

Çré Subodhiné:
"I followed fully the Vedas, which contain the “orders” of our Lord! In other words, in an
earlier “aeon” (Kalpa) itself, I followed (he spiritual practices and path, as told in the
Paancharaatra scriptures. Our Lord, in turn, blessed me, with His grace, by way of
conferring on me His opulence and wealth of "Jnana” and “Bhakthi". Our Lord is the
one, who gives joy and happiness to Lord Brahma and Lord Siva too!

In this way, a final and full determination of all "actions" (Karma) was done. Now, by
way of conclusion, the following “instruction” (Upadesa) is being given by sage
Naarada - as per the following verse.

Krama Sandarbha
svanigamaà nijäntaraìgaparamavedarüpam. prathamato jïänaà svänubhavaà tataù
aiçvaryyaà sväëimädirüpaà tattastatränäsaktau bhavaà svamahapremäëaïca.

He knew I had undertaken instructions which were his confidential supreme knowledge
(sva-nigamam). First he gave me realization of himself (jïänam), then powers aëima

Canto 1 Page 675

(sva-nigamam). First he gave me realization of himself (jïänam), then powers aëima
(aiçvaryam), then prema to him (bhävam) since he was unattached to those two.

Other thoughts

32-40 Narada advises Vyasa to reveal bhakti to the Lord in

his works
1.5.40

tvam apy adabhra-çruta viçrutaà vibhoù

samäpyate yena vidäà bubhutsitam
präkhyähi duùkhair muhur arditätmanäà
saìkleça-nirväëam uçanti nänyathä

Word-For-Word Meanings
tvam—your good soul; api—also; adabhra—vast; çruta—Vedic literatures; viçrutam—have
heard also; vibhoù—of the Almighty; samäpyate—satisfied; yena—by which; vidäm—of the
learned; bubhutsitam—who always desire to learn transcendental knowledge; präkhyähi—
describe; duùkhaiù—by miseries; muhuù—always; ardita-ätmanäm—suffering mass of
people; saìkleça—sufferings; nirväëam—mitigation; uçanti na—do not get out of;
anyathä—by other means.

SP Translation
Please, therefore, describe the Almighty Lord's activities which you have learned by your
vast knowledge of the Vedas, for that will satisfy the hankerings of great learned men and
at the same time mitigate the miseries of the masses of common people who are always
suffering from material pangs. Indeed, there is no other way to get out of such miseries.

VCT translation
O omniscient Vyäsa! Explain the glories of Kåñëa, by which the curiosity of persons
already having so much knowledge will be satisfied. The wise do not consider that
there is any other way to destroy the afflictions of the jévas tormented by suffering.

VA translation
“Oh! very famous and enidice Sri Veda Vyaasji! Please describe the "Leelas" and stories
of our Lord, through which, the desire of the "Jnanis" to realize and understand our Lord
will be totally fulfilled (ended). In other words, after getting the "fall knowledge", their
desire to know gets ended. The "humans" suffering from all types of sorrow, will also be
enabled to put efforts for their progress and redemption, through these “Leelas" of our
Lord!

Summary of verse:

Purport
Çré Närada Muni from practical experience definitely asserts that the prime solution of
all problems of material work is to broadcast very widely the transcendental glories of
the Supreme Lord. There are four classes of good men, and there are four classes of bad
men also. The four classes of good men acknowledge the authority of the Almighty God,

Canto 1 Page 676

men also. The four classes of good men acknowledge the authority of the Almighty God,
and therefore such good men (1) when they are in difficulty, (2) when they are in need
of money, (3) when they are advanced in knowledge and (4) when they are inquisitive
to know more and more about God, intuitively take shelter of the Lord. As such,
Näradajé advises Vyäsadeva to broadcast the transcendental knowledge of God in terms
of the vast Vedic knowledge which he had already attained.
As far as the bad men are concerned, they are also four in number: (1) those who are
simply addicted to the mode of progressive fruitive work and thus are subjected to the
accompanying miseries, (2) those who are simply addicted to vicious work for sense
satisfaction and so suffer the consequence, (3) those who are materially very much
advanced in knowledge, but who suffer because they do not have the sense to
acknowledge the authority of the Almighty Lord, and (4) the class of men who are
known as atheists and who therefore purposely hate the very name of God, although
they are always in difficulty.
Çré Näradajé advised Vyäsadeva to describe the glories of the Lord just to do good to all
eight classes of men, both good and bad. Çrémad-Bhägavatam is therefore not meant for
any particular class of men or sect. It is for the sincere soul who actually wants his own
welfare and peace of mind.

Thus end the Bhaktivedanta purports of the First Canto, Fifth Chapter, of the Çrémad-
Bhägavatam, entitled "Närada's Instructions on Çrémad-Bhägavatam for Vyäsadeva."

Sarartha Darsini tika

O knower of many scriptures (adabhra-çruta)! O omniscient one! Please relate the glories
(viçrutam) of the Lord. By understanding them, the desire of the knowers who want to
know will be satisfied. This means that those who become devoted solely to these
confidential scriptures which have the sweet taste of the lord’s glories will not have a
desire for jïäna. Those with intelligence do not consider that the calamity of the jévas
afflicted by suffering can be removed by any other means.

Bhavartha Dipika
atas tavam apy evaà kurv ity äha, tvam iti. adabhram analpaà çrutaà yasya he adabhra-
çruta, vibhor viçrutaà yaçaù prakhyähi kathaya. yena viçrutena buddhena vidäà viduñäà
bubhütsitaà boddhum icchä samäpyate. yad yato duùkhaiù péòitänäà kleça-çäntià
prakäräntareëa na manyante.

Çré Subodhiné:
“In the way, I followed the “orders" of our Lord, in the same way. you also follow the
“orders" of our Lord! You are erudite and well known! Please explain the "Leelas” and
stories of our Lord. By listening to these “Leelas" and stories of our Lord, the desire of
the "Jnanis" to attain "Jnana” gets completed. In other words, these “Jnanis" will realize
the divine nature of our Lord, and also get the correct perception and knowledge of our
Lord (as to what He is. how much etc.). By knowing this, their “desire to know" gets
ended. Our Lord’s "Leelas" and stories originate the highest “Bhakthi”, which end once
and for all. Every type of desire. Hence, please tell about our Lord’s stories and "Leelas".
It is (he duty of everyone to put effort to redeem one’s life, and these "efforts" are
affected by the sorrow and difficulties experienced by everyone. Hence, please tell the
“Leelas and stories" of our Lord for the removal of this sorrow and difficulties - by
singing the fame and glory of our Lord. Again and again, the human being, surrounded
by sorrow and unhappiness, gets over this sorrow. This is well known and respected by
those, who are aware of the proof and evidence for this removal of sorrow, through the
power of listening to the "Leelas and stories" of our Lord. There is no other way or

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power of listening to the "Leelas and stories" of our Lord. There is no other way or
remedy for the removal of the sorrow of the human being. This idea is reiterated
through the words used in this verse viz. "Naanyata" (no other way, indeed).

Thus ends the Sri Subodhini commentary of Shri Mahaprabhu Vallabhachiryaji, on

chapter 5 of Canto 1 of Shri Maha Bhagavata Purina.

Krama Sandarbha
yasmädevaà mama tadetatparyyantaà sarvvaà tadguëaçravaëanidänakaà
tacchravaëameva tapaädénäà paramaà phalaà tasmättvamapéti.

Since all I attained was caused by hearing about the Lord’s qualities and hearing about the
Lord is the highest result of all activities like austerity etc. you should explain the Lord’s
glories.

Other thoughts

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