Śrīmad Bhāgavatam|Canto 11 Chapter 2
Mahārāja Nimi Meets the Nine Yogendras
avātsīn nārado ’bhīkṣṇaṁ
śrī-śukaḥ uvāca — Śrī Śuka said; govinda — of Lord Govinda; bhuja — by the arms; guptāyām — protected; dvāravatyām — in the capital Dvāravatī; kuru-udvaha — O best of the Kurus; avātsīt — dwelled; nāradaḥ — Nārada Muni; abhīkṣṇam — constantly; kṛṣṇa-upāsana — to engage in the worship of Kṛṣṇa; lālasaḥ — who had great eagerness.
Śrī Śukadeva Gosvāmī said: Eager to engage in the worship of Lord Kṛṣṇa, O best of the Kurus, Nārada Muni stayed for some time in Dvārakā, which was always protected by the arms of Govinda.
ko nu rājann indriyavān
na bhajet sarvato-mṛtyur
kaḥ — who; nu — indeed; rājan — O King; indriya-vān — possessed of senses; mukunda-caraṇa-ambujam — the lotus feet of Lord Mukunda; na bhajet — would not worship; sarvataḥ-mṛtyuḥ — being faced by death on all sides; upāśyam — worshipable; amara-uttamaiḥ — by the best of liberated personalities.
My dear King, in the material world the conditioned souls are confronted by death at every step of life. Therefore, who among the conditioned souls would not render service to the lotus feet of Lord Mukunda, who is worshipable even for the greatest of liberated souls?
tam ekadā tu devarṣiṁ
arcitaṁ sukham āsīnam
tam — him; ekadā — once; tu — and; deva-ṛṣim — the sage among the demigods, Nārada; vasudevaḥ — Vasudeva, the father of Lord Kṛṣṇa; gṛha-āgatam — who had come to his house; arcitam — worshiped with paraphernalia; sukham āsīnam — comfortably seated; abhivādya — respectfully greeting him; idam — this; abravīt — said.
One day the sage among the demigods, Nārada, came to the house of Vasudeva. After worshiping Nārada with suitable paraphernalia, seating him comfortably and respectfully bowing down to him, Vasudeva spoke as follows.
bhagavan bhavato yātrā
kṛpaṇānāṁ yathā pitror
śrī-vasudevaḥ uvāca — Śrī Vasudeva said; bhagavan — O lord; bhavataḥ — of your good self; yātrā — the coming; svastaye — for the benefit; sarva-dehinām — of all embodied beings; kṛpaṇānām — of the most wretched; yathā — as; pitroḥ — that of a father; uttama-śloka — the Supreme Lord, who is praised by excellent verses; vartmanām — of those who are fixed on the path toward.
Śrī Vasudeva said: My lord, your visit, like that of a father to his children, is for the benefit of all living beings. You especially help the most wretched among them, as well as those who are advanced on the path toward the Supreme Lord, Uttamaśloka.
duḥkhāya ca sukhāya ca
sukhāyaiva hi sādhūnāṁ
bhūtānām — of the living beings; deva-caritam — the activities of demigods; duḥkhāya — result in the misery; ca — also; sukhāya — in happiness; ca — as well; sukhāya — in happiness; eva — only; hi — indeed; sādhūnām — that of saints; tvādṛśām — like you; acyuta — the infallible Supreme Lord; ātmanām — who have accepted as their very soul.
The activities of demigods lead to both misery and happiness for living beings, but the activities of great saints like you, who have accepted the infallible Lord as their very soul, result only in the happiness of all beings.
bhajanti ye yathā devān
devā api tathaiva tān
bhajanti — worship; ye — they who; yathā — in which way; devān — the demigods; devāḥ — the demigods; api — also; tathā eva — just in that way; tān — them; chāyā — in a shadow; iva — as if; karma — of material work and its reactions; sacivāḥ — the attendants; sādhavaḥ — saintly persons; dīna-vatsalāḥ — merciful to the fallen.
Those who worship the demigods receive reciprocation from the demigods in a way just corresponding to the offering. The demigods are attendants of karma, like a person’s shadow, but sādhus are actually merciful to the fallen.
brahmaṁs tathāpi pṛcchāmo
dharmān bhāgavatāṁs tava
yān śrutvā śraddhayā martyo
mucyate sarvato bhayāt
brahman — O brāhmaṇa; tathā api — nevertheless (although I am completely satisfied just by seeing you); pṛcchāmaḥ — I am inquiring about; dharmān — religious duties; bhāgavatān — which are specifically meant for pleasing the Supreme Lord; tava — from you; yān — which; śrutvā — hearing; śraddhayā — with faith; martyaḥ — one destined to die; mucyate — he is freed; sarvataḥ — from all; bhayāt — fear.
O brāhmaṇa, although I am satisfied simply by seeing you, I still wish to inquire about those duties which give pleasure to the Supreme Personality of Godhead. Any mortal who faithfully hears about them is freed from all kinds of fear.
ahaṁ kila purānantaṁ
prajārtho bhuvi mukti-dam
apūjayaṁ na mokṣāya
aham — I; kila — indeed; purā — long ago; anantam — the Supreme Lord, who is unlimited; prajā-arthaḥ — wanting a child; bhuvi — on the earth; mukti-dam — the Lord, who awards liberation; apūjayam — I worshiped; na mokṣāya — not for liberation; mohitaḥ — bewildered; deva-māyayā — by the illusory energy of the Lord.
In a previous birth on this earth, I worshiped the Supreme Lord, Ananta, who alone can award liberation, but because I desired to have a child, I did not worship Him for liberation. Thus I was bewildered by the Lord’s illusory energy.
mucyema hy añjasaivāddhā
tathā naḥ śādhi su-vrata
yathā — so that; vicitra-vyasanāt — which is full of various dangers; bhavadbhiḥ — because of you; viśvataḥ-bhayāt — (from this material world) which is fearful everywhere; mucyema — I may be liberated; hi — indeed; añjasā — easily; eva — even; addhā — directly; tathā — thus; naḥ — us; śādhi — please instruct; su-vrata — O you who are always true to your vow.
My dear lord, you are always true to your vow. Please instruct me clearly, so that by your mercy I may easily free myself from material existence, which is full of many dangers and keeps us constantly bound in fear.
rājann evaṁ kṛta-praśno
prītas tam āha devarṣir
hareḥ saṁsmārito guṇaiḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; rājan — O King; evam — thus; kṛta-praśnaḥ — questioned; vasudevena — by Vasudeva; dhīmatā — the intelligent; prītaḥ — pleased; tam — to him; āha — spoke; deva-ṛṣiḥ — the sage among the demigods; hareḥ — of Lord Hari; saṁsmāritaḥ — made to remember; guṇaiḥ — by the qualities.
Śukadeva Gosvāmī said: O King, Devarṣi Nārada was pleased by the questions of the highly intelligent Vasudeva. Because they suggested the transcendental qualities of the Supreme Personality of Godhead, they reminded Nārada of Lord Kṛṣṇa. Thus Nārada replied to Vasudeva as follows.
samyag etad vyavasitaṁ
yat pṛcchase bhāgavatān
dharmāṁs tvaṁ viśva-bhāvanān
śrī-nāradaḥ uvāca — Nārada Muni said; samyak — correctly; etat — this; vyavasitam — determined; bhavatā — by you; sātvata-ṛṣabha — O best of the Sātvata clan; yat — because; pṛcchase — you are asking about; bhāgavatān dharmān — duties toward the Supreme Lord; tvam — you; viśva-bhāvanān — which can purify the entire universe.
Śrī Nārada said: O best of the Sātvatas, you have quite correctly asked about the eternal duty of the living entity toward the Supreme Lord. Such devotional service to the Lord is so potent that its performance can purify the entire universe.
śruto ’nupaṭhito dhyāta
sadyaḥ punāti sad-dharmo
deva-viśva-druho ’pi hi
śrutaḥ — heard; anupaṭhitaḥ — subsequently chanted; dhyātaḥ — meditated on; ādṛtaḥ — faithfully accepted; vā — or; anumoditaḥ — praised when performed by others; sadyaḥ — immediately; punāti — purifies; sat-dharmaḥ — pure devotional service; deva — to the demigods; viśva — and to the universe; druhaḥ — those who are hateful; api hi — even.
Pure devotional service rendered to the Supreme Lord is spiritually so potent that simply by hearing about such transcendental service, by chanting its glories in response, by meditating on it, by respectfully and faithfully accepting it, or by praising the devotional service of others, even persons who hate the demigods and all other living beings can be immediately purified.
smārito bhagavān adya
devo nārāyaṇo mama
tvayā — by you; parama — supremely; kalyāṇaḥ — blissful; puṇya — very pious; śravaṇa — hearing; kīrtanaḥ — and chanting (about whom); smāritaḥ — brought to memory; bhagavān — the Supreme Lord; adya — today; devaḥ nārāyaṇaḥ — Lord Nārāyaṇa; mama — my.
Today you have made me remember my Lord, the supremely blissful Personality of Godhead, Nārāyaṇa. The Supreme Lord is so auspicious that whoever hears and chants about Him becomes completely pious.
ārṣabhāṇāṁ ca saṁvādaṁ
atra api — in this very matter (of describing bhāgavata-dharma); udāharanti — is given as an example; imam — this; itihāsam — historical account; purātanam — ancient; ārṣabhāṇām — of the sons of Ṛṣabha; ca — and; saṁvādam — the conversation; videhasya — with Janaka, King of Videha; mahā-ātmanaḥ — who was a great broad-minded soul.
To explain the devotional service of the Lord, sages have related the ancient history of the conversation between the great soul King Videha and the sons of Ṛṣabha.
priyavrato nāma suto
manoḥ svāyambhuvasya yaḥ
tasyāgnīdhras tato nābhir
ṛṣabhas tat-sutaḥ smṛtaḥ
priyavrataḥ — Mahārāja Priyavrata; nāma — by name; sutaḥ — the son; manoḥ svāyambhuvasya — of Svāyambhuva Manu; yaḥ — who; tasya — his; āgnīdhraḥ — (son was) Āgnīdhra; tataḥ — from him (Āgnīdhra); nābhiḥ — King Nābhi; ṛṣabhaḥ — Lord Ṛṣabhadeva; tat-sutaḥ — his son; smṛtaḥ — is so remembered.
Svāyambhuva Manu had a son named Mahārāja Priyavrata, and among Priyavrata’s sons was Āgnīdhra. From Āgnīdhra was born Nābhi, whose son was known as Ṛṣabhadeva.
tam āhur vāsudevāṁśaṁ
tam — Him; āhuḥ — they call; vāsudeva-aṁśam — a plenary expansion of the Supreme Lord, Vāsudeva; mokṣa-dharma — the process of attaining liberation; vivakṣayā — with the desire to teach; avatīrṇam — appeared in this world; suta — sons; śatam — one hundred; tasya — His; āsīt — there were; brahma — the Vedas; pāra-gam — who perfectly assimilated.
Śrī Ṛṣabhadeva is accepted as an expansion of the Supreme Lord, Vāsudeva. He incarnated in this world to propagate those religious principles that lead living entities to ultimate liberation. He had one hundred sons, all perfect in Vedic knowledge.
teṣāṁ vai bharato jyeṣṭho
vikhyātaṁ varṣam etad yan-
nāmnā bhāratam adbhutam
teṣām — of them; vai — indeed; bharataḥ — Bharata; jyeṣṭhaḥ — the oldest; nārāyaṇa-parāyaṇaḥ — completely devoted to Lord Nārāyaṇa; vikhyātam — is famous; varṣam — the planet; etat — this; yat-nāmnā — by whose name; bhāratam — Bhārata-varṣa; adbhutam — wonderful.
Of the one hundred sons of Lord Ṛṣabhadeva, the eldest, Bharata, was completely devoted to Lord Nārāyaṇa. It is because of Bharata’s fame that this planet is now celebrated as the great Bhārata-varṣa.
sa bhukta-bhogāṁ tyaktvemāṁ
nirgatas tapasā harim
lebhe vai janmabhis tribhiḥ
saḥ — he; bhukta — used up; bhogām — all the pleasures; tyaktvā — rejecting; imām — of this (earth); nirgataḥ — having left home; tapasā — by austerities; harim — the Supreme Lord, Hari; upāsīnaḥ — having worshiped; tat-padavīm — His destination; lebhe — he achieved; vai — indeed; janmabhiḥ — in births; tribhiḥ — three.
King Bharata rejected this material world, considering all types of material pleasure temporary and useless. Leaving his beautiful young wife and family, he worshiped Lord Hari by severe austerities and attained the abode of the Lord after three lifetimes.
teṣāṁ nava nava-dvīpa-
patayo ’sya samantataḥ
teṣām — of them (the one hundred sons of Ṛṣabhadeva); nava — nine; nava-dvīpa — of the nine islands (comprising Bhārata-varṣa); patayaḥ — the masters; asya — of this varṣa; samantataḥ — covering it entirely; karma-tantra — of the path of fruitive Vedic sacrifices; praṇetāraḥ — initiators; ekāśītiḥ — eighty-one; dvi-jātayaḥ — twice-born brāhmaṇas.
Nine of the remaining sons of Ṛṣabhadeva became the rulers of the nine islands of Bhārata-varṣa, and they exercised complete sovereignty over this planet. Eighty-one sons became twice-born brāhmaṇas and helped initiate the Vedic path of fruitive sacrifices [karma-kāṇḍa].
munayo hy artha-śaṁsinaḥ
kavir havir antarīkṣaḥ
āvirhotro ’tha drumilaś
nava — nine; abhavan — there were; mahā-bhāgāḥ — greatly fortunate souls; munayaḥ — sages; hi — indeed; artha-śaṁsinaḥ — engaged in explaining the Absolute Truth; śramaṇāḥ — thus exerting great endeavor; vāta-rasanāḥ — dressed by the wind (naked); ātma-vidyā — in spiritual science; viśāradāḥ — learned; kaviḥ haviḥ antarīkṣaḥ — Kavi, Havir and Antarīkṣa; prabuddhaḥ pippalāyanaḥ — Prabuddha and Pippalāyana; āvirhotraḥ — Āvirhotra; atha — also; drumilaḥ — Drumila; camasaḥ karabhājanaḥ — Camasa and Karabhājana.
The nine remaining sons of Ṛṣabha were greatly fortunate sages who worked vigorously to spread knowledge of the Absolute Truth. They wandered about naked and were very well versed in spiritual science. Their names were Kavi, Havir, Antarīkṣa, Prabuddha, Pippalāyana, Āvirhotra, Drumila, Camasa and Karabhājana.
ta ete bhagavad-rūpaṁ
paśyanto vyacaran mahīm
te ete — these (nine Yogendras); bhagavat — of the Supreme Lord; rūpam — a form; viśvam — the entire universe; sat-asat-ātmakam — consisting of both gross and subtle objects; ātmanaḥ — from the self; avyatirekeṇa — as nondifferent; paśyantaḥ — seeing; vyacaran — they wandered; mahīm — the earth.
These sages wandered the earth seeing the entire universe, with all its gross and subtle objects, as a manifestation of the Supreme Lord and as nondifferent from the self.
muktāś caranti muni-cāraṇa-bhūtanātha-
vidyādhara-dvija-gavāṁ bhuvanāni kāmam
avyāhata — unimpeded; iṣṭa-gatayaḥ — in moving as they please; sura — of the demigods; siddha — perfected mystics; sādhya — Sādhyas; gandharva — heavenly musicians; yakṣa — associates of Kuvera; nara — human beings; kinnara — minor demigods who can change their form at will; nāga — and serpents; lokān — the worlds; muktāḥ — free; caranti — they travel; muni — of the sages; cāraṇa — angels; bhūta-nātha — ghostly followers of Lord Śiva; vidyādhara — Vidyādharas; dvija — brāhmaṇas; gavām — and of the cows; bhuvanāni — the worlds; kāmam — however they want.
The nine Yogendras are liberated souls who travel freely to the planets of the demigods, the perfected mystics, the Sādhyas, the heavenly musicians, the Yakṣas, the human beings, and the minor demigods such as the Kinnaras and the serpents. No mundane force can check their free movement, and exactly as they wish they can travel as well to the worlds of the sages, the angels, the ghostly followers of Lord Śiva, the Vidyādharas, the brāhmaṇas and the cows.
ta ekadā nimeḥ satram
te — they; ekadā — once; nimeḥ — of King Nimi; satram — the soma sacrifice; upajagmuḥ — they approached; yadṛcchayā — as they wished; vitāyamānam — being carried out; ṛṣibhiḥ — by sages; ajanābhe — in Ajanābha (the old name for Bhārata-varṣa); mahā-ātmanaḥ — of the great soul.
Once in Ajanābha [the former name of the earth], they came upon the sacrificial performance of the great soul Mahārāja Nimi, which was being carried out under the direction of elevated sages.
tān dṛṣṭvā sūrya-saṅkāśān
yajamāno ’gnayo viprāḥ
tān — them; dṛṣṭvā — seeing; sūrya — the sun; saṅkāśān — who rivaled in brilliance; mahā-bhāgavatān — the pure devotees of the Lord; nṛpa — O King (Vasudeva); yajamānaḥ — the performer of the sacrifice (Nimi Mahārāja); agnayaḥ — the fires; viprāḥ — the brāhmaṇas; sarve — everyone; eva — even; upatasthire — stood in respect.
My dear King, seeing those pure devotees of the Lord, who rival the sun in brilliance, everyone present — the performer of the sacrifice, the brāhmaṇas and even the sacrificial fires — stood in respect.
videhas tān abhipretya
prītaḥ sampūjayāṁ cakre
videhaḥ — Nimi Mahārāja; tān — them; abhipretya — recognizing; nārāyaṇa-parāyaṇān — as devotees whose only goal was Nārāyaṇa; prītaḥ — satisfied; sampūjayām cakre — he fully worshiped them; āsana-sthān — who had been seated; yathā-arhataḥ — as they deserved.
King Videha [Nimi] understood that the nine sages were exalted devotees of the Supreme Personality of Godhead. Therefore, overjoyed at their auspicious arrival, he offered them suitable sitting places and worshiped them in a proper way, just as one would worship the Supreme Personality of Godhead.
tān rocamānān sva-rucā
tān — them; rocamānān — glowing; sva-rucā — by their own effulgence; brahma-putra-upamān — just like the sons of Brahmā; nava — nine; papraccha — he asked; parama-prītaḥ — transcendentally overjoyed; praśraya — with humility; avanataḥ — bowed down; nṛpaḥ — the King.
Overwhelmed by transcendental joy, the King humbly bowed his head and then proceeded to question the nine sages. These nine great souls glowed with their own effulgence and thus appeared equal to the four Kumāras, the sons of Lord Brahmā.
manye bhagavataḥ sākṣāt
pārṣadān vo madhu-dvisaḥ
viṣṇor bhūtāni lokānāṁ
pāvanāya caranti hi
śrī-videhaḥ uvāca — King Videha said; manye — I consider; bhagavataḥ — of the Supreme Lord; sākṣāt — directly; pārṣadān — personal associates; vaḥ — you; madhu-dviṣaḥ — of the enemy of Madhu; visṇoḥ — of Lord Viṣṇu; bhūtāni — the servants; lokānām — of all the worlds; pāvanāya — for the purification; caranti — they move about; hi — indeed.
King Videha said: I think that you must be direct associates of the Supreme Personality of Godhead, who is famous as the enemy of the demon Madhu. Indeed, the pure devotees of Lord Viṣṇu wander throughout the universe not for their personal, selfish interest, but to purify all the conditioned souls.
durlabho mānuṣo deho
tatrāpi durlabhaṁ manye
durlabhaḥ — difficult to achieve; mānuṣaḥ — human; dehaḥ — body; dehinām — for embodied beings; kṣaṇa-bhaṅguraḥ — prone to be destroyed at any moment; tatra — in that human body; api — even; durlabham — more difficult to achieve; manye — I consider; vaikuṇṭhapriya — of those who are dear to the Supreme Lord, Vaikuṇṭha; darśanam — the vision.
For the conditioned souls, the human body is most difficult to achieve, and it can be lost at any moment. But I think that even those who have achieved human life rarely gain the association of pure devotees, who are dear to the Lord of Vaikuṇṭha.
ata ātyantikaṁ kṣemaṁ
pṛcchāmo bhavato ’naghāḥ
saṁsāre ’smin kṣaṇārdho ’pi
sat-saṅgaḥ śevadhir nṛṇām
ataḥ — therefore; ātyantikam — supreme; kṣemam — good; pṛcchāmaḥ — I am asking; bhavataḥ — from you; anaghāḥ — O sinless ones; saṁsāre — in the cycle of birth and death; asmin — this; kṣaṇa-ardhaḥ — lasting only half of one moment; api — even; sat-saṅgaḥ — the association of devotees of the Lord; śevadhiḥ — a great treasure; nṛṇām — for human beings.
Therefore, O completely sinless ones, I ask you to kindly tell me what the supreme good is. After all, even half a moment’s association with pure devotees within this world of birth and death is a priceless treasure for any man.
dharmān bhāgavatān brūta
yadi naḥ śrutaye kṣamam
yaiḥ prasannaḥ prapannāya
dāsyaty ātmānam apy ajaḥ
dharmān bhāgavatān — the science of devotional service; brūta — please speak; yadi — if; naḥ — of us; śrutaye — to hear properly; kṣamam — there is the capacity; yaiḥ — by which (devotional service); prasannaḥ — being satisfied; prapannāya — to one who has taken shelter; dāsyati — He will give; ātmānam — Himself; api — even; ajaḥ — the unborn Supreme Lord.
Please speak about how one engages in the devotional service of the Supreme Lord, if you consider me capable of properly hearing these topics. When a living entity offers loving service to the Supreme Lord, the Lord is immediately satisfied, and in return He will give even His own self to the surrendered soul.
evaṁ te niminā pṛṣṭā
śrī-nāradaḥ uvāca — Śrī Nārada said; evam — thus; te — they; niminā — by King Nimi; pṛṣṭāḥ — questioned; vasudeva — O Vasudeva; mahat-tamāḥ — those best of saints; pratipūjya — offering him words of respect in return; abruvan — they spoke; prītyā — affectionately; sa-sadasya — who was accompanied by the members of the sacrificial assembly; ṛtvijam — and by the priests; nṛpam — to the King.
Śrī Nārada said: O Vasudeva, when Mahārāja Nimi had thus inquired from the nine Yogendras about devotional service to the Lord, those best of saintly persons sincerely thanked the King for his questions and spoke to him with affection in the presence of the members of the sacrificial assembly and the brāhmaṇa priests.
manye ’kutaścid-bhayam acyutasya
pādāmbujopāsanam atra nityam
viśvātmanā yatra nivartate bhīḥ
śrī-kaviḥ uvāca — Śrī Kavi said; manye — I consider; akutaścit-bhayam — fearlessness; acyutasya — of the infallible Lord; pāda-ambuja — of the lotus feet; upāsanam — the worship; atra — in this world; nityam — constantly; udvigna-buddheḥ — of one whose intelligence is disturbed; asat — that which is only temporary; ātma-bhāvāt — by thinking to be the self; viśva-ātmanā — thoroughly; yatra — in which (service to the Lord); nivartate — ceases; bhīḥ — fear.
Śrī Kavi said: I consider that one whose intelligence is constantly disturbed by his falsely identifying himself with the temporary material world can achieve real freedom from fear only by worshiping the lotus feet of the infallible Supreme Lord. In such devotional service, all fear ceases entirely.
ye vai bhagavatā proktā
upāyā hy ātma-labdhaye
añjaḥ puṁsām aviduṣāṁ
viddhi bhāgavatān hi tān
ye — which; vai — indeed; bhagavatā — by the Supreme Personality of Godhead; proktāḥ — spoken; upāyāḥ — means; hi — indeed; ātma-labdhaye — for realizing the Supreme Soul; añjaḥ — easily; puṁsām — by persons; aviduṣām — less intelligent; viddhi — know; bhāgavatān — to be bhāgavata-dharma; hi — certainly; tān — these.
Even ignorant living entities can very easily come to know the Supreme Lord if they adopt those means prescribed by the Supreme Lord Himself. The process recommended by the Lord is to be known as bhāgavata-dharma, or devotional service to the Supreme Personality of Godhead.
yān āsthāya naro rājan
na pramādyeta karhicit
dhāvan nimīlya vā netre
na skhalen na pated iha
yān — which (means); āsthāya — accepting; naraḥ — a man; rājan — O King; na pramādyeta — is not bewildered; karhicit — ever; dhāvan — running; nimīlya — closing; vā — or; netre — his eyes; na skhalet — will not trip; na patet — will not fall; iha — on this path.
O King, one who accepts this process of devotional service to the Supreme Personality of Godhead will never blunder on his path in this world. Even while running with eyes closed, he will never trip or fall.
kāyena vācā manasendriyair vā
karoti yad yat sakalaṁ parasmai
nārāyaṇāyeti samarpayet tat
kāyena — with the body; vācā — speech; manasā — mind; indriyaiḥ — senses; vā — or; buddhyā — with the intelligence; ātmanā — the purified consciousness; vā — or; anusṛta — followed; svabhāvāt — according to one’s conditioned nature; karoti — one does; yat yat — whatever; sakalam — all; parasmai — to the Supreme; nārāyaṇāya iti — thinking, “This is for Nārāyaṇa”; samarpayet — he should offer; tat — that.
In accordance with the particular nature one has acquired in conditioned life, whatever one does with body, words, mind, senses, intelligence or purified consciousness one should offer to the Supreme, thinking, “This is for the pleasure of Lord Nārāyaṇa.”
bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo ’smṛtiḥ
tan-māyayāto budha ābhajet taṁ
bhayam — fear; dvitīya — in something seeming to be other than the Lord; abhiniveśataḥ — because of absorption; syāt — it will arise; īśāt — from the Supreme Lord; apetasya — for one who has turned away; viparyayaḥ — misidentification; asmṛtiḥ — forgetfulness; tat — of the Lord; māyayā — by the illusory energy; ataḥ — therefore; budhaḥ — an intelligent person; ābhajet — should worship fully; tam — Him; bhaktyā — with devotion; ekayā — unalloyed; īśam — the Lord; guru-devatā-ātmā — one who sees his own spiritual master as his lord and very soul.
Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called māyā. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul.
avidyamāno ’py avabhāti hi dvayo
dhyātur dhiyā svapna-manorathau yathā
tat karma-saṅkalpa-vikalpakaṁ mano
budho nirundhyād abhayaṁ tataḥ syāt
avidyamānaḥ — not present in reality; api — although; avabhāti — is manifest; hi — indeed; dvayaḥ — duality; dhyātuḥ — of the person experiencing; dhiyā — by the intelligence; svapna — a dream; manaḥ-rathau — or the conceiving of a desire; yathā — as; tat — therefore; karma — of material activities; saṅkalpa-vikalpakam — having the functions of forming positive and negative desires; manaḥ — the mind; budhaḥ — an intelligent person; nirundhyāt — should bring under control; abhayam — fearlessness; tataḥ — in this way; syāt — there may be.
Although the duality of the material world does not ultimately exist, the conditioned soul experiences it as real under the influence of his own conditioned intelligence. This imaginary experience of a world separate from Kṛṣṇa can be compared to the acts of dreaming and desiring. When the conditioned soul dreams at night of something desirable or horrible, or when he daydreams of what he would like to have or avoid, he creates a reality that has no existence beyond his own imagination. The tendency of the mind is to accept and reject various activities based on sense gratification. Therefore an intelligent person should control the mind, restricting it from the illusion of seeing things separate from Kṛṣṇa, and when the mind is thus controlled he will experience actual fearlessness.
śṛṇvan su-bhadrāṇi rathāṅga-pāṇer
janmāni karmāṇi ca yāni loke
gītāni nāmāni tad-arthakāni
gāyan vilajjo vicared asaṅgaḥ
śṛṇvan — hearing; su-bhadrāṇi — all-auspicious; ratha-aṅga-pāṇeḥ — of the Supreme Lord, who holds a chariot wheel in His hand (in His pastime of fighting with grandfather Bhīṣma); janmāni — the appearances; karmāṇi — activities; ca — and; yāni — which; loke — in this world; gītāni — are chanted; nāmāni — names; tat-arthakāni — signifying these appearances and activities; gāyan — singing; vilajjaḥ — free from embarrassment; vicaret — one should wander; asaṅgaḥ — without material association.
An intelligent person who has controlled his mind and conquered fear should give up all attachment to material objects such as wife, family and nation and should wander freely without embarrassment, hearing and chanting the holy names of the Lord, the bearer of the chariot wheel. The holy names of Kṛṣṇa are all-auspicious because they describe His transcendental birth and activities, which He performs within this world for the salvation of the conditioned souls. Thus the holy names of the Lord are sung throughout the world.
jātānurāgo druta-citta uccaiḥ
hasaty atho roditi rauti gāyaty
unmāda-van nṛtyati loka-bāhyaḥ
evam-vrataḥ — when one thus engages in the vow to chant and dance; sva — own; priya — very dear; nāma — holy name; kīrtya — by chanting; jāta — in this way develops; anurāgaḥ — attachment; druta-cittaḥ — with a melted heart; uccaiḥ — loudly; hasati — laughs; atho — also; roditi — cries; rauti — becomes agitated; gāyati — chants; unmāda-vat — like a madman; nṛtyati — dancing; loka-bāhyaḥ — without caring for outsiders.
By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion.
khaṁ vāyum agniṁ salilaṁ mahīṁ ca
jyotīṁṣi sattvāni diśo drumādīn
sarit-samudrāṁś ca hareḥ śarīraṁ
yat kiṁ ca bhūtaṁ praṇamed ananyaḥ
kham — ether; vāyum — air; agnim — fire; salilam — water; mahīm — earth; ca — and; jyotīṁṣi — the sun, moon and other celestial luminaries; sattvāni — all living beings; diśaḥ — the directions; druma-ādīn — trees and other immovable creatures; sarit — the rivers; samudrān — and oceans; ca — also; hareḥ — of the Supreme Lord, Hari; śarīram — the body; yat kim ca — whatever; bhūtam — in created existence; praṇamet — one should bow to; ananyaḥ — thinking nothing to be separate from the Lord.
A devotee should not see anything as being separate from the Supreme Personality of Godhead, Kṛṣṇa. Ether, fire, air, water, earth, the sun and other luminaries, all living beings, the directions, trees and other plants, the rivers and oceans — whatever a devotee experiences he should consider to be an expansion of Kṛṣṇa. Thus seeing everything that exists within creation as the body of the Supreme Lord, Hari, the devotee should offer his sincere respects to the entire expansion of the Lord’s body.
bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam
bhaktiḥ — devotion; para-īśa — of the Supreme Personality of Godhead; anubhavaḥ — direct perception; viraktiḥ — detachment; anyatra — from everything else; ca — and; eṣaḥ — this; trikaḥ — group of three; eka-kālaḥ — simultaneously; prapadyamānasya — for one in the process of taking shelter of the Supreme Lord; yathā — in the same way as; aśnataḥ — for one engaged in eating; syuḥ — they occur; tuṣṭiḥ — satisfaction; puṣṭiḥ — nourishment; kṣut-apāyaḥ — eradication of hunger; anu-ghāsam — increasingly with each morsel.
Devotion, direct experience of the Supreme Lord, and detachment from other things — these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.
ity acyutāṅghriṁ bhajato ’nuvṛttyā
bhaktir viraktir bhagavat-prabodhaḥ
bhavanti vai bhāgavatasya rājaṁs
tataḥ parāṁ śāntim upaiti sākṣāt
iti — thus; acyuta — of the infallible Supreme Lord; aṅghrim — the feet; bhajataḥ — for one who is worshiping; anuvṛttyā — by constant practice; bhaktiḥ — devotion; viraktiḥ — detachment; bhagavat-prabodhaḥ — knowledge of the Personality of Godhead; bhavanti — they manifest; vai — indeed; bhāgavatasya — for the devotee; rājan — O King Nimi; tataḥ — then; parām śāntim — supreme peace; upaiti — he attains; sākṣāt — directly.
My dear King, the devotee who worships the lotus feet of the infallible Personality of Godhead with constant endeavor thus achieves unflinching devotion, detachment and experienced knowledge of the Personality of Godhead. In this way the successful devotee of the Lord achieves supreme spiritual peace.
atha bhāgavataṁ brūta
yad-dharmo yādṛśo nṛṇām
yathācarati yad brūte
yair liṅgair bhagavat-priyaḥ
śrī-rājā uvāca — the King spoke; atha — next; bhāgavatam — about the devotee of the Personality of Godhead; brūta — please tell me; yat-dharmaḥ — having what duties; yādṛśaḥ — having what nature; nṛṇām — among men; yathā — how; ācarati — he behaves; yat — what; brūte — he speaks; yaiḥ — by which; liṅgaiḥ — visible symptoms; bhagavat-priyaḥ — (he is known as) one dear to the Supreme Lord.
Mahārāja Nimi said: Now please tell me in greater detail about the devotees of the Supreme Lord. What are the natural symptoms by which I can distinguish between the most advanced devotees, those on the middle level and those who are neophytes? What are the typical religious activities of a Vaiṣṇava, and how does he speak? Specifically, please describe those symptoms and characteristics by which Vaiṣṇavas become dear to the Supreme Personality of Godhead.
sarva-bhūteṣu yaḥ paśyed
bhūtāni bhagavaty ātmany
śrī-haviḥ uvāca — Śrī Havir said; sarva-bhūteṣu — in all objects (in matter, spirit, and combinations of matter and spirit); yaḥ — anyone who; paśyet — sees; bhagavat-bhāvam — the ability to be engaged in the service of the Lord; ātmanaḥ — of the supreme spirit soul, or the transcendence beyond the material concept of life; bhūtāni — all beings; bhagavati — in the Supreme Personality of Godhead; ātmani — the basic principle of all existence; eṣaḥ — this; bhāgavata-uttamaḥ — a person advanced in devotional service.
Śrī Havir said: The most advanced devotee sees within everything the soul of all souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he sees everything in relation to the Supreme Lord and understands that everything that exists is eternally situated within the Lord.
bāliśeṣu dviṣatsu ca
yaḥ karoti sa madhyamaḥ
īśvare — unto the Supreme Personality of Godhead; tat-adhīneṣu — to persons who have taken fully to Kṛṣṇa consciousness; bāliśeṣu — unto the neophytes or the ignorant; dviṣatsu — to persons envious of Kṛṣṇa and Kṛṣṇa’s devotees; ca — and; prema — love; maitrī — friendship; kṛpā — mercy; upekṣāḥ — negligence; yaḥ — anyone who; karoti — does; saḥ — he; madhyamaḥ — a second-class devotee.
An intermediate or second-class devotee, called madhyama-adhikārī, offers his love to the Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people who are innocent and disregards those who are envious of the Supreme Personality of Godhead.
arcāyām eva haraye
pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu
sa bhaktaḥ prākṛtaḥ smṛtaḥ
arcāyām — Deity; eva — certainly; haraye — to Lord Hari; pūjām — worship; yaḥ — who; śraddhayā — faithfully; īhate — engages; na — not; tat — of Kṛṣṇa; bhakteṣu — toward the devotees; ca — and; anyeṣu — toward people in general; saḥ — he; bhaktaḥ prākṛtaḥ — materialistic devotee; smṛtaḥ — is called.
A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prākṛta-bhakta, a materialistic devotee, and is considered to be in the lowest position.
yo na dveṣṭi na hṛṣyati
viṣṇor māyām idaṁ paśyan
sa vai bhāgavatottamaḥ
gṛhītvā — accepting; api — even though; indriyaiḥ — with his senses; arthān — objects of the senses; yaḥ — who; na dveṣṭi — does not hate; na hṛṣyati — does not rejoice; viṣṇoḥ — of the Supreme Lord, Viṣṇu; māyām — the illusory potency; idam — this material universe; paśyan — seeing as; saḥ — he; vai — indeed; bhāgavata-uttamaḥ — a first-class devotee.
Even while engaging his senses in contact with their objects, one who sees this whole world as the energy of Lord Viṣṇu is neither repelled nor elated. He is indeed the greatest among devotees.
smṛtyā harer bhāgavata-pradhānaḥ
deha — of the body; indriya — senses; prāṇa — life air; manaḥ — mind; dhiyām — and intelligence; yaḥ — who; janma — by birth; apyaya — diminution; kṣut — hunger; bhaya — fear; tarṣa — thirst; kṛcchraiḥ — and the pain of exertion; saṁsāra — of material life; dharmaiḥ — by the inseparable features; avimuhyamānaḥ — not bewildered; smṛtyā — because of remembrance; hareḥ — of Lord Hari; bhāgavata-pradhānaḥ — the foremost of devotees.
Within the material world, one’s material body is always subject to birth and decay. Similarly, the life air [prāṇa] is harassed by hunger and thirst, the mind is always anxious, the intelligence hankers for that which cannot be obtained, and all of the senses are ultimately exhausted by constant struggle in the material nature. A person who is not bewildered by the inevitable miseries of material existence, and who remains aloof from them simply by remembering the lotus feet of the Supreme Personality of Godhead, is to be considered bhāgavata-pradhāna, the foremost devotee of the Lord.
yasya cetasi sambhavaḥ
sa vai bhāgavatottamaḥ
na — never; kāma — of lust; karma — fruitive work; bījānām — or of material hankerings, which are the seeds of fruitive activity; yasya — of whom; cetasi — in the mind; sambhavaḥ — chance to arise; vāsudeva-eka-nilayaḥ — one for whom the Supreme Lord, Vāsudeva, is the only shelter; saḥ — he; vai — indeed; bhāgavata-uttamaḥ — is a first-class devotee.
One who has taken exclusive shelter of the Supreme Lord, Vāsudeva, becomes free from fruitive activities, which are based on material lust. In fact, one who has taken shelter of the lotus feet of the Lord is freed from even the desire to enjoy material sense gratification. Plans for enjoying sex life, social prestige and money cannot develop within his mind. Thus he is considered bhāgavatottama, a pure devotee of the Lord on the highest platform.
na yasya janma-karmabhyāṁ
sajjate ’sminn ahaṁ-bhāvo
dehe vai sa hareḥ priyaḥ
na — there is not; yasya — of whom; janma — by good birth; karmabhyām — or meritorious acts; na — not; varṇa-āśrama — by adherence to rules of occupational or religious duty; jātibhiḥ — or by belonging to a certain class of society; sajjate — attaches itself; asmin — in this (body); aham-bhāvaḥ — egotistic sentiment; dehe — in the body; vai — indeed; saḥ — he; hareḥ — to Lord Hari; priyaḥ — is dear.
Birth in an aristocratic family and the execution of austere and pious activities certainly cause one to take pride in himself. Similarly, if one enjoys a prestigious position within society because his parents are highly respected members of the varṇāśrama social system, one becomes even more infatuated with himself. But if despite these excellent material qualifications one does not feel even a tinge of pride within himself, he is to be considered the dearmost servitor of the Supreme Personality of Godhead.
na yasya svaḥ para iti
vitteṣv ātmani vā bhidā
sa vai bhāgavatottamaḥ
na — there is not; yasya — of whom; svaḥ paraḥ iti — “mine” and “someone else’s”; vitteṣu — about his property; ātmani — about his body; vā — or; bhidā — by thinking in terms of duality; sarva-bhūta — to all living beings; samaḥ — equal; śāntaḥ — peaceful; saḥ — he; vai — indeed; bhāgavata-uttamaḥ — the best of devotees.
When a devotee gives up the selfish conception by which one thinks “This is my property, and that is his,” and when he is no longer concerned with the pleasures of his own material body or indifferent to the discomforts of others, he becomes fully peaceful and satisfied. He considers himself simply one among all the living beings who are equally part and parcel of the Supreme Personality of Godhead. Such a satisfied Vaiṣṇava is considered to be at the highest standard of devotional service.
tri-bhuvana-vibhava-hetave ’py akuṇṭha-
smṛtir ajitātma-surādibhir vimṛgyāt
na calati bhagavat-padāravindāl
lava-nimiṣārdham api yaḥ sa vaiṣṇavāgryaḥ
tri-bhuvana — of the three worlds comprising the material universe; vibhava-hetave — for the sake of the opulences; api — even; akuṇṭha-smṛtiḥ — whose remembrance is undisturbed; ajita-ātma — of whom the unconquerable Lord is the very soul; sura-ādibhiḥ — by the demigods and others; vimṛgyāt — which are sought; na calati — he does not go away; bhagavat — of the Supreme Personality of Godhead; pada-aravindāt — from the lotus feet; lava — of eight forty-fifths of one second; nimiṣa — or of three times that; ardham — one half; api — even; yaḥ — who; saḥ — he; vaiṣṇava-agryaḥ — the foremost of devotees of Lord Viṣṇu.
The lotus feet of the Supreme Personality of Godhead are sought even by the greatest of demigods, such as Brahmā and Śiva, who have all accepted the Supreme Personality of Godhead as their life and soul. A pure devotee of the Lord can never forget those lotus feet in any circumstance. He will not give up his shelter at the lotus feet of the Lord for a single moment — indeed, not for half a moment — even in exchange for the benediction of ruling and enjoying the opulence of the entire universe. Such a devotee of the Lord is to be considered the best of the Vaiṣṇavas.
hṛdi katham upasīdatāṁ punaḥ sa
prabhavati candra ivodite ’rka-tāpaḥ
bhagavataḥ — of the Supreme Personality of Godhead; uru-vikrama — which have performed great heroic deeds; aṅghri — of the lotus feet; śākhā — of the toes; nakha — of the nails; maṇi — which are like jewels; candrikayā — by the moonshine; nirasta-tāpe — when the pain has been removed; hṛdi — in the hearts; katham — how indeed; upasīdatām — of those who are worshiping; punaḥ — again; saḥ — that pain; prabhavati — can have its effect; candre — when the moon; iva — just as; udite — risen; arka — of the sun; tāpaḥ — the burning heat.
How can the fire of material suffering continue to burn the hearts of those who worship the Supreme Lord? The Lord’s lotus feet have performed innumerable heroic deeds, and the beautiful nails on His toes resemble valuable jewels. The effulgence emanating from those nails resembles cooling moonshine, for it instantly relieves the suffering within the heart of the pure devotee, just as the appearance of the moon’s cooling light relieves the burning heat of the sun.
visṛjati hṛdayaṁ na yasya sākṣād
dharir avaśābhihito ’py aghaugha-nāśaḥ
sa bhavati bhāgavata-pradhāna uktaḥ
visṛjati — He leaves; hṛdayam — the heart; na — never; yasya — of whom; sākṣāt — Himself; hariḥ — Lord Hari; avaśa — accidentally; abhihitaḥ — called; api — even though; agha — of sins; ogha — heaps; nāśaḥ — who destroys; praṇaya — of love; rasanayā — by ropes; dhṛta — held; aṅghri-padmaḥ — His lotus feet; saḥ — he; bhavati — is; bhāgavata-pradhānaḥ — the foremost devotee; uktaḥ — called.
The Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee who has taken shelter of the Lord’s lotus feet chants the holy name of Kṛṣṇa with genuine love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhāgavata-pradhāna, the most exalted devotee of the Lord.