S'rî
S'uka said: 'Most eager to be of worship for Krishna, o best of
the Kurus, dwelled Nârada frequently in
Dvârakâ, the capital protected by the arms of
Govinda [see also 6.5:
43 &
10.69].
S'rî
S'uka said: 'Greatly eager to be of worship for Krishna, o
best of the Kurus, dwelled Nârada frequently in
Dvârakâ the capital protected by the arms of
Govinda [see also 6.5: 43 & 10.69].
(Vedabase)
Text
2
Who
indeed who has senses and is faced with death coming from all
sides, o King, wouldn't be of worship for the lotus feet of
Mukunda who is so worshipable for even the best of the
immortals?
Who
indeed possessing senses being faced with death on all
sides, o King, wouldn't be of worship for the lotusfeet of
Mukunda worshipable to the best of the immortals?
(Vedabase)
Text
3
One
day said Vasudeva the following to the deva-rishi who
came over to his house and was respectfully greeted, worshiped
with paraphernalia and comfortably seated.
One
day said Vasudeva the following to the deva-rishi, who had
arrived at his house and was respectfully greeted, worshiped
with paraphernalia and comfortably seated.
(Vedabase)
Text
4
S'rî
Vasudeva said: 'O great lord, the visit of your good self, of
you who are there just as well for the misers as for all on the
path of Uttamas'loka,
is as the visit of a good father because you appear for the
benefit of all embodied souls.
S'rî
Vasudeva said: 'O great lord, the coming of your good self
is, as of all those on the path of Uttamas'loka present for
the most wretched, as the coming of a good father being
there to the benefit of all embodied souls.
(Vedabase)
Text
5
What the gods
do, results in as well the misery as the happiness of the
living beings, but what saints like you do who accepted the
Infallible One as their very soul, results in happiness only
[see also 1.2:
25-26,
3.25:
21].
What
the gods do, results in as well the misery as the happiness
of the living beings, but what saints like you do who
accepted the Infallible One as their very soul, results in
happiness only [see also 1.2: 25-26, 3.25: 21].
(Vedabase)
Text
6
The
gods who behave like one's shadow, care for their worshippers
according the karma one has and the obeisances one makes, but
the saints are of mercy for the fallen souls [irrespective
their actions. See also
B.G. 3:
12,
4:
12,
7:
20-23].
The
way one worships the demigods will the gods the same way be
of respect in return; like with a shadow are they the
attendants of karma, whereas the saints are the ones taking
care of the fallen [see also B.G. 3: 12, 4: 12,
7.20-23]. (Vedabase)
Text
7
O brahmin,
[even though you maybe didn't think of instructing me,]
nevertheless do I ask you what would be the best thing to do in
order to please the Supreme Lord. To hear about Him with faith
is for those who are destined to die the way to be freed from
all fear [compare 10.2:
30-33].
O
brahmin, nevertheless I inquire with you about the dharma of
relating to the Supreme Lord, hearing of which with faith
the one destined to die is freed from all fear [compare
10.2: 30-33]. (Vedabase)
Text
8
A long time ago
[in a previous life], when I worshipped Ananta, the
Lord Awarding Liberation, desired I, bewildered by His
mâyâ, to beget a child in this world and
forgot I about my liberation [see also 10.3:
32-45 and
4.1:
20].
I
indeed a long time ago on earth being bewildered by the Lord
His mâyâ, in want of a child and not going for
liberation, worshiped Ananta, the Lord Awarding Liberation
[see also 10.3: 32-45 and 4.1:
20].
(Vedabase)
Text
9
O
you true to the vow, please instruct us therefore, so that we
by your mercy without much trouble may find liberation from
this world that so full of dangers frightens us at every
step.'
O
you true to the vow, please instruct us, so that because of
you we for sure and with ease even, may find liberation from
this world full of dangers frightening everywhere.'
(Vedabase)
Text
10
S'rî
S'uka said: 'O king, thus questioned by the intelligent
Vasudeva was the deva-rishi pleased to speak to him
because his qualities reminded him of the Lord.
S'rî
S'uka said: 'O king, thus questioned by the intelligent
Vasudeva spoke the deva-rishi, who by the qualities was
reminded of the Lord, pleased to him.
(Vedabase)
Text
11
S'rî
Nârada said: 'The question you asked about the
bhâgavata-dharma
is the correct one, o best of the Sâtvatas, for the
entire universe is purified by that dharma.
S'rî
Nârada said: 'This asking of you about the
bhâgavata-dharma is the correct approach, o best of
the Sâtvatas, since it purifies the entire universe.
(Vedabase)
Text
12
By hearing or
talking about it, by meditating upon it, accepting it with
reverence or appreciating it when it is done by others,
purifies this righteous respect of the truth immediately even
those who are averse to the gods and the entire
world.
Heard
about, chanted in response, meditated upon, accepted with
faith or praised when performed by others, purifies the pure
devotional service immediately even those averse to the gods
and the universe. (Vedabase)
Text
13
Today
you brought to my mind the Supreme Lord, the Personality of
Godhead Nârâyana [see also 10.87:
5]
about whom chanting and hearing one becomes supremely blissful
and pious.
Today
you brought to my mind the Supreme Lord, the Personality of
Godhead Nârâyana [see also 10.87: 5]
about whom chanting and hearing one becomes supremely
blissful and pious. (Vedabase)
Text
14
To
shed light on this matter is often the example related of the
ancient history of a conversation between the sons of Rishabha
and the king of Videha who was a broad-minded
soul.
Concerning
this matter is as an example given this ancient history of a
conversation of the sons of Rishabha with the king of Videha
who was a broad-minded soul. (Vedabase)
Text
15
The son of
Svâyambhuva Manu named Priyavrata had a son named
Âgnîdhra; from him there was Nâbhi and his
son is remembered as Rishabhadeva [see also
5.3].
The
son of Svâyambhuva Manu named Priyavrata had one named
Âgnîdhra; from him there was Nâbhi and his
son is remembered as Rishabhadeva [see also 5.1-5].
(Vedabase)
Text
16
He
appearing in this world with the desire to teach the process of
attaining liberation, is considered a plenary expansion of
Vâsudeva. Of Him there were one hundred sons who
perfectly observed the Vedas.
He
appearing in this world with the desire to teach the process
of attaining liberation, is considered a plenary expansion
of Vâsudeva; of Him there were one hundred sons who
perfectly observed the Vedas. (Vedabase)
Text
17
Of
them was the eldest one, Bharata
[see
5.7],
completely devoted to Nârâyana. It is by his name
that this wonderful part of the world is honored with the name
Bhârata-varsha
[or India].
Of
them was indeed [see 5.7] the eldest one Bharata
completely devoted to Nârâyana; it is by his
name that this wonderful part of the earth is famed as
Bhârata-varsha [or
India].
(Vedabase)
Text
18
When
his earthly pleasures ended and he consequently rejected a
material life, left he his home behind and achieved he in three
consecutive births in worship of Lord Hari His destination by
practicing austerities.
He
at the end of all pleasures rejecting this earthly existence
left home and achieved in worship of Lord Hari His
destination practicing austerities in three births.
(Vedabase)
Text
19
Nine of His
[Rishabha's] sons were fully sovereign masters over the
nine separate areas [nava-dvîpa] of this
subcontinent while eighty-one other sons were twice-born
brahmins who opened the path of [karma-kânda]
fruitive vedic sacrifices [see 5.2:
19-21].
Nine
of His [Rishabha's] sons were the masters of
complete sovereignty over the nine separate areas
[nava-dvîpa] of this subcontinent while
eighty-one others were twice born brahmins to initiate the
path of [karma-kânda] fruitive vedic
sacrifices [see 5.2:
19-21].
(Vedabase)
Text
20-21
The nine
remaining sons, Kavi,
Havir, Antarîksha, Prabuddha, Pippalâyana,
Âvirhotra, Drumila, Camasa and Karabhâjana were
sages engaged in explaining the Absolute Truth. Because of
their scholarship in the science of spirituality were they
greatly motivated and wandered they around dressed by the wind
only
[naked].
The
nine remaining sons, Kavi, Havir, Antarîksha,
Prabuddha, Pippalâyana, Âvirhotra, Drumila,
Camasa and Karabhâjana, were sages indeed engaged in
explaining the Absolute Truth; learned in the spiritual
science thus of great effort wandered they dressed by the
wind [naked]. (Vedabase)
Text
22
They
[called the nava-yogendras] wandering the earth
saw the entire universe, consisting of the gross and the
subtle, as one and the same form of the Supreme Lord and as
non-different from the Self [see also 1.5:
20 and B.G.
13:
14 &
15:
7].
They
[called the nava-yogendras] wandering the earth saw
the entire universe, consisting of the gross and the subtle,
as a form of the Supreme Lord non-different from the Self
[see also 1.5: 20 and B.G. 13: 14 & 15: 7].
(Vedabase)
Text
23
Unimpeded
moving at will go they wherever they like and travel they thus
freely the worlds of the godly, the perfected, the subjected,
the heavenly singers, the treasure keepers, the
[common] humans, the ones of superpower and the
serpentine and visit they the sages, the angels, the ghostly
followers of S'iva, the scientists, the twice-born ones and the
cows.
Unimpeded
moving at will to the worlds of the godly, the perfected,
the ones ruled, the heavenly singers, the treasure keepers,
the [common] humans, the ones of superpower and the
serpentine, travel they freely whatever realm of the sages,
the angels, the ghostly followers of S'iva, the scientists,
the twice born ones or the cows they desire.
(Vedabase)
Text
24
Once in
Ajanâbha [name of India before Bharata] arrived
they during the soma-sacrifice of the great soul of Nimi
[see also 9.13]
that was carried out to the wishes of the
seers.
Once
in Ajanâbha [name of India before Bharata]
approached they the soma-sacrifice of the great soul of Nimi
[see also 9.13] which was carried out to the wishes
of the seers. (Vedabase)
Text
25
Seeing those
pure devotees in their brilliance rivaling the sun, o King,
rose the performer of the sacrifice, the brahmins, everyone,
nay even the fires, up in respect.
Seeing
those pure devotees in their brilliance rivaling the sun, o
King, stood the performer of the sacrifice, the brahmins,
everyone, nay even the fires, in respect.
(Vedabase)
Text
26
The ruler of
Videha [Nimi], recognizing them as devotees of
Nârâyana glad about it seated them and was of all
the respect they deserved.
The
ruler of Videha [Nimi], recognizing them as devotees
of Nârâyana satisfied seated them and performed
full worship as they deserved. (Vedabase)
Text
27
With
humility bowing down to the nine of them who were as
resplendent in their lustre as the sons of
Brahmâ
[see 4.22:
6]
proceeded the king, immersed in transcendental rapture, to
question them.
With
humility bowing down to the nine of them who just like the
sons of Brahmâ [see 4.22: 6] glowed by their
own effulgence, proceeded the king, all in transcendental
rapture, to question them. (Vedabase)
Text
28
S'rî
Videha [Nimi] said: 'I consider you to be direct
associates of the Supreme Lord, the enemy of Madhu, as servants
of Vishnu traveling around for the sake of purifying all the
worlds.
S'rî
Videha [Nimi] said: 'I consider you to be direct
associates of the Supreme Lord, the enemy of Madhu, indeed
to be servants of Vishnu that move about for the
purification of all the worlds.
(Vedabase)
Text
29
I
think that to achieve the association of those dear to the Lord
of Vaikunthha is as difficult as it is for embodied beings to
achieve a human body that any moment can be lost [see also
B.G. 8:
16
& 16:
19-20].
I
think that to achieve the association of those dear to the
Lord of Vaikunthha is even more difficult as it is for
embodied beings to achieve the human body that any moment
can be lost [see also B.G. 8: 16 & 16: 19-20].
(Vedabase)
Text
30
Therefore
I'm asking you, o sinless ones, what the supreme good would be
in this material ocean where for human beings to have but for a
second the association of the truthful is the greatest
treasure.
Therefore
I'm asking you, o sinless ones, what the supreme good is in
this material ocean where to have but a second the
association of the truthful is the greatest treasure for
human beings. (Vedabase)
Text
31
Please
speak about the science of devotional service if you deem us
qualified enough to hear about it; satisfied by it will He, the
Unborn Lord, even give Himself to the one who took
shelter.'
Please
speak about the science of devotional service as far as we'd
be capable to follow; by it being satisfied will He, the
Unborn Lord, give even Himself to the one who took
shelter.'
(Vedabase)
Text
32
S'rî
Nârada said: 'They, the greatest of the great thus by
Nimi questioned, o Vasudeva, spoke on their turn with reverence
affectionately to the king in the company of the priests and
the members of the sacrificial assembly.
S'rî
Nârada said: 'They, the greatest of the great, thus by
Nimi questioned, o Vasudeva, in return with reverence spoke
affectionately to the king in the company of the priests and
the members of the sacrificial
assembly.
(Vedabase)
Text
33
S'rî
Kavi said: 'In my view is by someone who in his intelligence is
constantly disturbed in this world because he takes the
temporal [body] for the true
self, the state of
truly not having to fear from any side found when he worships
the lotus feet of the Infallible One, because all fear ceases
in that state [see 3.9:
6 and e.g.
B.G. 2:
56,
2:
71,
4:
10,
12:
13-14].
S'rî
Kavi said: 'I consider that with one's intelligence being
constantly disturbed in this world in thinking the temporal
[body] to be the true self, the state of truly not
having to fear from any side is found with the worship of
the lotusfeet of the Infallible One, as therein all fear
ceases [see 3.9: 6 and e.g. B.G. 2: 56, 2: 71, 4: 10,
12: 13-14].
(Vedabase)
Text
34
The
proper means are discussed by the Supreme Lord and known
as the
bhâgavata
dharma by
which people wrestling with their intelligence easily may
realize the Supreme Soul.
The
proper means are discussed by the Supreme Lord and known as
the bhâgavata dharma by which people wrestling with
their intelligence easily may realize the Supreme Soul.
(Vedabase)
Text
35
A
man accepting that o King, is never
bewildered and
will never come to trip or fall in this, not even closing his
eyes while running [see also the catuh-s'loki
of B.G. 10:
8-11 and verse
5:
17].
A
man accepting that, o King, is never bewildered and will,
not even closing his eyes while running, come to trip or
fall in this [see also the catuh-s'loki of B.G. 10: 8-11
and verse 5: 17].
(Vedabase)
Text
36
Whatever
one following one's own nature
does with the
body, speech, mind, senses, intelligence or the purified
consciousness, should all be offered to the Supreme with the
thought: 'This is for Nârâyana'
['nârâyanâya iti', compare
B.G.
3: 9 and
9:
27].
Whatever
one does following one's own nature with the body, speech,
mind, senses, with the intelligence or the purified
consciousness, should one all offer to the Supreme thinking:
'This is for Nârâyana'
['nârâyanâya iti', compare B.G. 3: 9
and 9: 27]. (Vedabase)
Text
37
For
the ones who led by the illusory energy and forgetful about
God, turned away in falsely identifying themselves [with
the body] will fear rise because of one's being absorbed in
matters second to the Lord. For
that reason should
an intelligent person be fully and purely devoted to Him, the
Lord and consider his spiritual master as his Lord and Soul
[see B.G. also 4:
34,
1.5:
12 and B.G.
7:
14,
15:
7].
For
the one who led by the illusory energy, forgetful of God,
turned away in misidentification will fear rise because of
being absorbed in things second to the Lord; for that reason
should an intelligent person, regarding his guru as his Lord
and Soul [see B.G. also 4: 34], worship Him, the
Lord fully with unalloyed devotion [see also 1.5: 12 and
B.G. 7: 14, 15: 7]. (Vedabase)
Text
38
By
the intelligence of the dual experience may one, as in a dream,
be seeing things manifest themselves or notice desires that are
unreal. For that reason should an intelligent person bring the
mind under control
that referring to material activities is committed to positive
and negative desires, and thus be fearless [see also B.G.
6:
35].
By
the intelligence of the dual experience indeed as in a dream
seeing things manifest or perceiving desires that are not
present in the reality, should an intelligent person
therefore bring the mind under control that of the material
activities is committed with positive and negative desires,
and thus be fearless [see also B.G. 6:
35].
(Vedabase)
Text
39
Hearing
of the all-auspicious appearances and activities of Him with
the Wheel in His
Hand [see 1.9:
37] Whose
associated names are chanted in this world, should one singing
without the material association [of a wife, home and
children], free and unashamed move in all
directions.
Hearing
of the all-auspicious appearances and activities of Him with
the Wheel in His Hand [see 1.9: 37] of which the
relating names are chanted in this world, should one,
without the material association [of a wife, home and
children] singing, freely, unashamed move in all
directions. (Vedabase)
Text
40
Thus
vowed develops one by chanting His so very dear, holy name, the
attachment of a mind dissolved in laughing
and crying loudly
and in getting exited like a madman to which one dances and
sings unconcerned about what others think of it
[*].
Thus
vowed develops one by chanting His own, so very dear, holy
name, the attachment of a mind dissolved with laughing and
crying loudly and getting agitated like a madman in singing
and dancing without concerns about outsiders [*].
(Vedabase)
Text
41
Ether,
air, fire, water, earth and the luminaries, all
living beings, the
directions, the trees and other immovable beings, the rivers
and oceans and whatever that might exist in the Supreme Lord's
body of creation, one should bow to considering nothing to be
separate [**].
Ether,
air, fire, water, earth and the luminaries, all living
beings, the directions, the trees and other immovable
beings, the rivers and oceans and whatever that might exist
in the Supreme Lord's body of creation, one should bow to
considering nothing to be separate [**].
(Vedabase)
Text
42
Devotion,
experiencing the presence of the Supreme Lord and detachment
from everything else, are the three [characteristics]
at the same time occurring with someone engaged in the process
of taking shelter - about the way things are with someone
engaged in eating who experiences satisfaction with the
nourishment and the reduction of hunger.
Devotion,
direct perception of the Supreme Lord and detachment from
everything else, are the three at the same time occurring
for the one in the process of taking shelter, the same way
as for the one engaged in eating, satisfaction occurs with
the nourishment and the reduction of hunger.
(Vedabase)
Text
43
For
the devotee who thus is worshiping the feet of Acyuta will
devotion, detachment and knowledge of the Supreme Lord
manifest, o king Nimi, whereupon
he then directly will attain the transcendental peace [see
B.G. 2:
71].'
For
the devotee who thus is worshiping the feet of Acyuta will
devotion, detachment and knowledge of the Supreme Lord
manifest, o king Nimi, whereupon he then directly will
attain the transcendental peace [see also B.G. 2: 71
].'
(Vedabase)
Text
44
The
king said: 'Please tell me next about the devotee of the
Fortunate One; what are his duties, what is his nature, how
does he behave among men, what does he say and by which
symptoms is he dear to the Lord?'
The
king said: 'Please tell me next about the devotee of the
Fortunate One; what are his duties, what is his nature, how
does he behave among men, what does he say and by which
symptoms is he dear to the
Lord?'
(Vedabase)
Text
45
S'rî
Havir said: 'He is the most advanced one of devotion to the
Lord [an uttama
adhikârî]
who sees this Soul, this basic principle of all existence, in
all forms of existence [of matter and
spirit]
ànd at the same time is able to be of devotional service
to the Supreme Spirit Soul departing from the point of view
that all forms of existence are situated within the
[gigantic universal body of the] Supreme Lord [see
also B.G. 6:
29 & 30].
S'rî
Havir said: 'He is the most advanced one of devotion to the
Lord [an uttama adhikâri] who sees this Soul,
this basic principle of all existence, in all objects
[of matter and spirit] ànd is able to be of
devotional service to the Supreme Spirit Soul seeing all
beings [as existing with-]in the [gigantic
universal body of the] Supreme Lord [see also B.G.
6: 29 & 30]. (Vedabase)
Text
46
In
the previous phase, on the middle platform, is he [the
madhyama] of love for the Supreme
Lord, of
friendship with persons of advancement, of mercy to the
neophytes and disregards he the envious ones [see also
4.24:
57,
7.9:
43,
B.G. 4:
8 &
15:
7 and
***].
He
second to that, on the middle platform [the
madhyama], is of love to the Supreme Lord, of friendship
to the persons of advancement, of mercy to the neophytes and
of disregard to the envious ones [see also 4.24: 57,
7.9: 43, B.G. 4: 8 & 15: 7 and ***].
(Vedabase)
Text
47
He
who in his worship for the Lord faithfully engages with the
deity [the
mûrti]
but is not that respectful towards the devotees nor towards the
people in general, is a materialistic devotee [a
prâkrita or a beginner, a kanishthha, see
also B.G. 7:
20 and
3.29:
24-25 &
7.14:
40].
He
who certain of worship to the Lord faithfully engages with
the deity [the mûrti] but is not so towards
the devotees nor towards the people in general, is a
materialistic devotee [a prâkrita or a beginner, a
kanishthha, see also B.G. 7: 20 and 3.29: 24-25 7.14: 40
]. (Vedabase)
Text
48
He
who in spite of the engagement of his senses with the objects
of the senses hates nor rejoices and sees this universe as the
deluding material energy of Vishnu is indeed a first-class
devotee [see
also B.G.
5: 3].
Even
though he with his senses accepts the sense-objects is he
who, hating nor rejoicing, sees this universe as the
deluding material energy of Vishnu, indeed a first-class
devotee [see also B.G. 5: 3].
(Vedabase)
Text
49
He
who by the birth, decay, hunger, fear and thirst of the
body, the life
air, the mind and the intelligence is not bewildered, he who is
not bewildered by the inescapable features of a material life
because he keeps the Lord in mind [see also
6.2:
14], is
the foremost devotee [see also B.G. 2:
56-57].
He
who by the birth, decay, hunger, fear and thirst of the
body, the life air, the mind and the intelligence is not
bewildered; he who is not bewildered by the inescapable
features of a material life by keeping the Lord in mind
[see also 6.2: 14], is the foremost devotee [see
also B.G. 2: 56-57].
(Vedabase)
Text
50
In
the mind of the one who dwells in Vâsudeva only is there
no chance that the lust [see
B.G.
3:
37-43] or
the karmic craving for results [see also B.G.
6:
4] will
develop; such a one verily is a first class
devotee.
In
the mind of the one who dwells in Vâsudeva only is
there no chance that the lust [see B.G. 3: 37-43] or
the karmic craving for results [see also B.G. 6: 4]
will develop; such a one verily is a first class
devotee.
(Vedabase)
Text
51
He
is dear to the Lord who is not attached in the egotistical
sentiment of a bodily concept of existence in the sense of
being of a good
birth, of meritorious acts, a certain varnâs'râma
status orientation or a certain faction or race [see B.G.
2:
71 &
12:
13-14].
He
is dear to the Lord who is not attached in the egotistical
sentiment of a bodily concept of being of a good birth, of
meritorious acts, a certain varnâs'râma
statusorientation or a certain faction or race [see B.G.
2: 71 & 12: 13]. (Vedabase)
Text
52
He
who is not of a dualistic mind of 'mine' and 'thine' about
property and the body, someone who is equal to and peaceful
with all living
beings, is truly the best of devotees [see B.G.
13:
28-31 &
14:
22-25].
With
whom there is not the dual thinking of 'mine' and 'thine'
about one's property or one's body; such a one, being equal
and peaceful with all living beings, is for true the best of
devotees [see B.G. 13: 28-31 & 14: 22-25].
(Vedabase)
Text
53
He
who not tempted by the opulence found in the three worlds, not
even for a moment, half a second or a split of a second, moves
away from the lotus feet of the Supreme Lord that are the
refuge of the godly and others for whom - undisturbed in their
remembrance - the Unconquerable One is their very soul,
is the topmost
Vaishnava
[see
also 18:
66].
He
who not for the sake of the opulences of the three worlds,
not even for a moment, half a second or a split of a second,
moves away from the lotusfeet of the Supreme Lord, which are
sought by the godly and others of whom - undisturbed in
their remembrance - the Unconquerable One is their very
soul, is the topmost vaishnava [see also 18: 66].
(Vedabase)
Text
54
Again:
how can of the toes of the feet of the Supreme Lord, the feet
of all those great heroic acts, how can of the
moonshine of the
jewel-like nails that takes away the pain in the hearts, there
for the ones who are of worship be any pain of importance? Can
the burning heat of the sun be of any effect when the moon has
risen [see also 10.14:
58]?
How
can of the toes of the feet of the Supreme Lord that are so
great in their heroism, of the moonshine of the jewel-like
nails that takes away the pain in the hearts, again with
those who are of worship that pain be of any effect; just as
the burning heat of the sun can be of no effect when the
moon has risen [see also 10.14: 58].
(Vedabase)
Text
55
He
never leaves the heart of the one whom one calls His foremost
devotee, however accidentally that devotee directly called for
Him [by means of His names], He who, bound by the ropes
of love, destroys the sins
however much they heaped up [see also B.G.
4:
36 and
*4].'
He
never leaves the heart of those - to be called the foremost
devotee - who but accidentally directly [by His
names] called for the Lord who, bound by the ropes of
love, destroys the sins however much they heaped up [see
also B.G. 4: 36].' (Vedabase)
*:
S'rî Caitanya Mahâprabhu also emphasized this by
quoting: 'harer
nâma harer nâma harer nâmaiva kevalam kalau
nâsty eva nâsty eva nâsty eva gatir
anyathâ [Adi 17.21]':
'In this
age of Kali there is no alternative, there is no alternative,
there is no alternative for spiritual progress but the holy
name, the holy name, the holy name of the Lord.' Also
S'rîla Bhaktisiddhânta Sarasvatî
Thhâkura recommends to this that one studies the
following verse:
'parivadatu
jano yathâ tathâ vâ nanu mukharo na vayam
vicârayâmah
hari-rasa-madirâ-madâti-mattâ bhuvi
viluthhâmo nathâmo nirvis'âmah': 'Let the
garrulous populace say whatever they like; we shall pay them no
regard. Thoroughly maddened by the ecstasy of the intoxicating
beverage of love for Krishna, we shall enjoy life running
about, rolling on the ground and dancing in ecstasy.'
(Padyâvalî 73) This is what defines
Krishna-consiousness.
**:
S'rîla Bhaktisiddhânta Sarasvatî
Thhâkura has warned us that if we do not see everything
as a manifestation of the Supreme Personality of Godhead, we
shall become victims of phalgu-vairâgya, or
immature renunciation.
***:The
paramparâ adds here: 'S'rîla
Bhaktisiddhânta Sarasvatî Thhâkura has given
a nice explanation of the difference between arcana and
bhajana. Arcana refers to the platform of
sâdhana-bhakti, in which one serves the
Lord to carry out the rules and regulations of the process. One
who has achieved the shelter of the Lord's holy name and is
totally engaged in the attempt to serve the Lord should be
considered to be on the platform of bhajana, even though
his external activities may sometimes be less strict than those
of the neophyte engaged in arcana. This apparent lack of
strictness, however, refers to laxity not in the basic
principles of sane behavior and renunciation of sense
gratification, but rather in the details of Vaishnava
ceremonies.'
*4:
Nimi, the King of Videha, asked, so helps us the
paramparâ, the following nine questions of the
nine Yogendras, the saintly sons of Rishabha. (1) What is the
highest good? (Chapter Two, verse 30); (2) What are the
religious principles (dharma), natural proclivities
(svabhâva), behavior (âcâra),
speech (vâkya) and outward symptoms
(lakshana) of a bhâgavata, a Vaishnava
devotee of the Lord? (2.44); (3) What is the external energy of
Vishnu, the Supreme Lord? (3.1); (4) How can one become
dissociated from this mâyâ? (3.17); (5) What
is the true identity of Brahman? (3.34); (6) What are the three
types of karma, namely karma based on the enjoyment of the
fruits of work, karma offered to the Supreme Lord, and
naishkarmya? (3.41); (7) What are the various pastimes
of the various incarnations of God? (4.1); (8) What is the aim
or destination of one who is against the Supreme Lord and
devoid of bhakti (in other words, a nondevotee)? (5.1); and (9)
What are the respective colors, forms and names of the four
yugâvatâras, the four incarnations of the
Supreme Lord who appear in the four ages, and what is the
process of worshiping each of Them? (5.19).
The
transcendental answers to these inquiries were given by the
great devotees Kavi, Havir, Antarîksha, Prabuddha,
Pippalâyana, Âvirhotra, Drumila, Camasa and
Karabhâjana. These nine paramahamsas answered the
nine questions, each in turn, in the following verses: (1)
2.33-43; (2) 2.45-55; (3) 3.3-16; (4) 3.18-33; (5) 3.35-40; (6)
3.43-55; (7) 4.2-23; (8) 5.2-18; and (9)
5.20-42.