Śrīmad Bhāgavatam |Canto 3 Chapter 25
The Glories of Devotional Service
jātaḥ svayam ajaḥ sākṣād
śaunakaḥ uvāca — Śrī Śaunaka said; kapilaḥ — Lord Kapila; tattva — of the truth; saṅkhyātā — the expounder; bhagavān — the Supreme Personality of Godhead; ātma-māyayā — by His internal potency; jātaḥ — took birth; svayam — Himself; ajaḥ — unborn; sākṣāt — in person; ātma-prajñaptaye — to disseminate transcendental knowledge; nṛṇām — for the human race.
Śrī Śaunaka said: Although He is unborn, the Supreme Personality of Godhead took birth as Kapila Muni by His internal potency. He descended to disseminate transcendental knowledge for the benefit of the whole human race.
na hy asya varṣmaṇaḥ puṁsāṁ
bhūri tṛpyanti me ’savaḥ
na — not; hi — indeed; asya — about Him; varṣmaṇaḥ — the greatest; puṁsām — among men; varimṇaḥ — the foremost; sarva — all; yoginām — of yogīs; viśrutau — in hearing; śruta-devasya — the master of the Vedas; bhūri — repeatedly; tṛpyanti — are sated; me — my; asavaḥ — senses.
Śaunaka continued: There is no one who knows more than the Lord Himself. No one is more worshipable or more mature a yogī than He. He is therefore the master of the Vedas, and to hear about Him always is the actual pleasure of the senses.
yad yad vidhatte bhagavān
tāni me śraddadhānasya
yat yat — whatever; vidhatte — He performs; bhagavān — the Personality of Godhead; sva-chanda-ātmā — full of self-desire; ātma-māyayā — by His internal potency; tāni — all of them; me — to me; śraddadhānasya — faithful; kīrtanyāni — worthy of praise; anukīrtaya — please describe.
Therefore please precisely describe all the activities and pastimes of the Personality of Godhead, who is full of self-desire and who assumes all these activities by His internal potency.
dvaipāyana-sakhas tv evaṁ
maitreyo bhagavāṁs tathā
prāhedaṁ viduraṁ prīta
sūtaḥ uvāca — Sūta Gosvāmī said; dvaipāyana-sakhaḥ — friend of Vyāsadeva; tu — then; evam — thus; maitreyaḥ — Maitreya; bhagavān — worshipful; tathā — in that way; prāha — spoke; idam — this; viduram — to Vidura; prītaḥ — being pleased; ānvīkṣikyām — about transcendental knowledge; pracoditaḥ — being asked.
Śrī Sūta Gosvāmī said: The most powerful sage Maitreya was a friend of Vyāsadeva. Being encouraged and pleased by Vidura’s inquiry about transcendental knowledge, Maitreya spoke as follows.
pitari prasthite ’raṇyaṁ
tasmin bindusare ’vātsīd
bhagavān kapilaḥ kila
maitreyaḥ uvāca — Maitreya said; pitari — when the father; prasthite — left; araṇyam — for the forest; mātuḥ — His mother; priya-cikīrṣayā — with a desire to please; tasmin — on that; bindusare — Lake Bindu-sarovara; avātsīt — He stayed; bhagavān — the Lord; kapilaḥ — Kapila; kila — indeed.
Maitreya said: When Kardama left for the forest, Lord Kapila stayed on the strand of the Bindu-sarovara to please His mother, Devahūti.
tam āsīnam akarmāṇaṁ
sva-sutaṁ devahūty āha
dhātuḥ saṁsmaratī vacaḥ
tam — to Him (Kapila); āsīnam — seated; akarmāṇam — at leisure; tattva — of the Absolute Truth; mārga-agra — the ultimate goal; darśanam — who could show; sva-sutam — her son; devahūtiḥ — Devahūti; āha — said; dhātuḥ — of Brahmā; saṁsmaratī — remembering; vacaḥ — the words.
When Kapila, who could show her the ultimate goal of the Absolute Truth, was sitting leisurely before her, Devahūti remembered the words Brahmā had spoken to her, and she therefore began to question Kapila as follows.
nirviṇṇā nitarāṁ bhūmann
prapannāndhaṁ tamaḥ prabho
devahūtiḥ uvāca — Devahūti said; nirviṇṇā — disgusted; nitarām — very; bhūman — O my Lord; asat — impermanent; indriya — of the senses; tarṣaṇāt — from agitation; yena — by which; sambhāvyamānena — being prevalent; prapannā — I have fallen; andham tamaḥ — into the abyss of ignorance; prabho — O my Lord.
Devahūti said: I am very sick of the disturbance caused by my material senses, for because of this sense disturbance, my Lord, I have fallen into the abyss of ignorance.
tasya tvaṁ tamaso ’ndhasya
sac-cakṣur janmanām ante
labdhaṁ me tvad-anugrahāt
tasya — that; tvam — You; tamasaḥ — ignorance; andhasya — darkness; duṣpārasya — difficult to cross; adya — now; pāra-gam — crossing over; sat — transcendental; cakṣuḥ — eye; janmanām — of births; ante — at the end; labdham — attained; me — my; tvat-anugrahāt — by Your mercy.
Your Lordship is my only means of getting out of this darkest region of ignorance because You are my transcendental eye, which, by Your mercy only, I have attained after many, many births.
ya ādyo bhagavān puṁsām
īśvaro vai bhavān kila
cakṣuḥ sūrya ivoditaḥ
yaḥ — He who; ādyaḥ — the origin; bhagavān — the Supreme Personality of Godhead; puṁsām — of all living entities; īśvaraḥ — the Lord; vai — in fact; bhavān — You; kila — indeed; lokasya — of the universe; tamasā — by the darkness of ignorance; andhasya — blinded; cakṣuḥ — eye; sūryaḥ — the sun; iva — like; uditaḥ — risen.
You are the Supreme Personality of Godhead, the origin and Supreme Lord of all living entities. You have arisen to disseminate the rays of the sun in order to dissipate the darkness of the ignorance of the universe.
atha me deva sammoham
apākraṣṭuṁ tvam arhasi
yo ’vagraho ’haṁ mametīty
etasmin yojitas tvayā
atha — now; me — my; deva — O Lord; sammoham — delusion; apākraṣṭum — to dispel; tvam — You; arhasi — be pleased; yaḥ — which; avagrahaḥ — misconception; aham — I; mama — mine; iti — thus; iti — thus; etasmin — in this; yojitaḥ — engaged; tvayā — by You.
Now be pleased, my Lord, to dispel my great delusion. Due to my feeling of false ego, I have been engaged by Your māyā and have identified myself with the body and consequent bodily relations.
taṁ tvā gatāhaṁ śaraṇaṁ śaraṇyaṁ
jijñāsayāhaṁ prakṛteḥ pūruṣasya
namāmi sad-dharma-vidāṁ variṣṭham
tam — that person; tvā — unto You; gatā — have gone; aham — I; śaraṇam — shelter; śaraṇyam — worth taking shelter of; sva-bhṛtya — for Your dependents; saṁsāra — of material existence; taroḥ — of the tree; kuṭhāram — the ax; jijñāsayā — with the desire to know; aham — I; prakṛteḥ — of matter (woman); pūruṣasya — of spirit (man); namāmi — I offer obeisances; sat-dharma — of the eternal occupation; vidām — of the knowers; variṣṭham — unto the greatest.
Devahūti continued: I have taken shelter of Your lotus feet because You are the only person of whom to take shelter. You are the ax which can cut the tree of material existence. I therefore offer my obeisances unto You, who are the greatest of all transcendentalists, and I inquire from You as to the relationship between man and woman and between spirit and matter.
iti sva-mātur niravadyam īpsitaṁ
niśamya puṁsām apavarga-vardhanam
dhiyābhinandyātmavatāṁ satāṁ gatir
maitreyaḥ uvāca — Maitreya said; iti — thus; sva-mātuḥ — of His mother; niravadyam — uncontaminated; īpsitam — desire; niśamya — after hearing; puṁsām — of people; apavarga — cessation of bodily existence; vardhanam — increasing; dhiyā — mentally; abhinandya — having thanked; ātma-vatām — interested in self-realization; satām — of the transcendentalists; gatiḥ — the path; babhāṣe — He explained; īṣat — slightly; smita — smiling; śobhita — beautiful; ānanaḥ — His face.
Maitreya said: After hearing of His mother’s uncontaminated desire for transcendental realization, the Lord thanked her within Himself for her questions, and thus, His face smiling, He explained the path of the transcendentalists, who are interested in self-realization.
yoga ādhyātmikaḥ puṁsāṁ
mato niḥśreyasāya me
duḥkhasya ca sukhasya ca
śrī-bhagavān uvāca — the Personality of Godhead said; yogaḥ — the yoga system; ādhyātmikaḥ — relating to the soul; puṁsām — of living entities; mataḥ — is approved; niḥśreyasāya — for the ultimate benefit; me — by Me; atyanta — complete; uparatiḥ — detachment; yatra — where; duḥkhasya — from distress; ca — and; sukhasya — from happiness; ca — and.
The Personality of Godhead answered: The yoga system which relates to the Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and which causes detachment from all happiness and distress in the material world, is the highest yoga system.
tam imaṁ te pravakṣyāmi
yam avocaṁ purānaghe
tam imam — that very; te — to you; pravakṣyāmi — I shall explain; yam — which; avocam — I explained; purā — formerly; anaghe — O pious mother; ṛṣīṇām — to the sages; śrotu-kāmānām — eager to hear; yogam — yoga system; sarva-aṅga — in all respects; naipuṇam — serviceable and practical.
O most pious mother, I shall now explain unto you the ancient yoga system, which I explained formerly to the great sages. It is serviceable and practical in every way.
cetaḥ khalv asya bandhāya
muktaye cātmano matam
guṇeṣu saktaṁ bandhāya
rataṁ vā puṁsi muktaye
cetaḥ — consciousness; khalu — indeed; asya — of him; bandhāya — for bondage; muktaye — for liberation; ca — and; ātmanaḥ — of the living entity; matam — is considered; guṇeṣu — in the three modes of nature; saktam — attracted; bandhāya — for conditional life; ratam — attached; vā — or; puṁsi — in the Supreme Personality of Godhead; muktaye — for liberation.
The stage in which the consciousness of the living entity is attracted by the three modes of material nature is called conditional life. But when that same consciousness is attached to the Supreme Personality of Godhead, one is situated in the consciousness of liberation.
vītaṁ yadā manaḥ śuddham
aduḥkham asukhaṁ samam
aham — I; mama — mine; abhimāna — from the misconception; utthaiḥ — produced; kāma — lust; lobha — greed; ādibhiḥ — and so on; malaiḥ — from the impurities; vītam — freed; yadā — when; manaḥ — the mind; śuddham — pure; aduḥkham — without distress; asukham — without happiness; samam — equipoised.
When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as “I” and bodily possessions as “mine,” one’s mind becomes purified. In that pure state he transcends the stage of so-called material happiness and distress.
tadā puruṣa ātmānaṁ
kevalaṁ prakṛteḥ param
tadā — then; puruṣaḥ — the individual soul; ātmānam — himself; kevalam — pure; prakṛteḥ param — transcendental to material existence; nirantaram — nondifferent; svayam-jyotiḥ — self-effulgent; aṇimānam — infinitesimal; akhaṇḍitam — not fragmented.
At that time the soul can see himself to be transcendental to material existence and always self-effulgent, never fragmented, although very minute in size.
prakṛtiṁ ca hataujasam
jñāna — knowledge; vairāgya — renunciation; yuktena — equipped with; bhakti — devotional service; yuktena — equipped with; ca — and; ātmanā — by the mind; paripaśyati — one sees; udāsīnam — indifferent; prakṛtim — material existence; ca — and; hata-ojasam — reduced in strength.
In that position of self-realization, by practice of knowledge and renunciation in devotional service, one sees everything in the right perspective; he becomes indifferent to material existence, and the material influence acts less powerfully upon him.
na yujyamānayā bhaktyā
sadṛśo ’sti śivaḥ panthā
na — not; yujyamānayā — being performed; bhaktyā — devotional service; bhagavati — towards the Supreme Personality of Godhead; akhila-ātmani — the Supersoul; sadṛśaḥ — like; asti — there is; śivaḥ — auspicious; panthāḥ — path; yoginām — of the yogīs; brahma-siddhaye — for perfection in self-realization.
Perfection in self-realization cannot be attained by any kind of yogī unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path.
prasaṅgam ajaraṁ pāśam
ātmanaḥ kavayo viduḥ
sa eva sādhuṣu kṛto
prasaṅgam — attachment; ajaram — strong; pāśam — entanglement; ātmanaḥ — of the soul; kavayaḥ — learned men; viduḥ — know; saḥ eva — that same; sādhuṣu — to the devotees; kṛtaḥ — applied; mokṣa-dvāram — the door of liberation; apāvṛtam — opened.
Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation.
titikṣavaḥ — tolerant; kāruṇikāḥ — merciful; suhṛdaḥ — friendly; sarva-dehinām — to all living entities; ajāta-śatravaḥ — inimical to none; śāntāḥ — peaceful; sādhavaḥ — abiding by scriptures; sādhu-bhūṣaṇāḥ — adorned with sublime characteristics.
The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.
mayy ananyena bhāvena
bhaktiṁ kurvanti ye dṛḍhām
mayi — unto Me; ananyena bhāvena — with undeviated mind; bhaktim — devotional service; kurvanti — perform; ye — those who; dṛḍhām — staunch; mat-kṛte — for My sake; tyakta — renounced; karmāṇaḥ — activities; tyakta — renounced; sva-jana — family relationships; bāndhavāḥ — friendly acquaintances.
Such a sādhu engages in staunch devotional service to the Lord without deviation. For the sake of the Lord he renounces all other connections, such as family relationships and friendly acquaintances within the world.
mad-āśrayāḥ kathā mṛṣṭāḥ
śṛṇvanti kathayanti ca
tapanti vividhās tāpā
mat-āśrayāḥ — about Me; kathāḥ — stories; mṛṣṭāḥ — delightful; śṛṇvanti — they hear; kathayanti — they chant; ca — and; tapanti — inflict suffering; vividhāḥ — various; tāpāḥ — the material miseries; na — do not; etān — unto them; mat-gata — fixed on Me; cetasaḥ — their thoughts.
Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead, the sādhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities.
ta ete sādhavaḥ sādhvi
saṅgas teṣv atha te prārthyaḥ
saṅga-doṣa-harā hi te
te ete — those very; sādhavaḥ — devotees; sādhvi — virtuous lady; sarva — all; saṅga — attachments; vivarjitāḥ — freed from; saṅgaḥ — attachment; teṣu — unto them; atha — hence; te — by you; prārthyaḥ — must be sought; saṅga-doṣa — the pernicious effects of material attachment; harāḥ — counteracters of; hi — indeed; te — they.
O My mother, O virtuous lady, these are the qualities of great devotees who are free from all attachment. You must seek attachment to such holy men, for this counteracts the pernicious effects of material attachment.
satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati
satām — of pure devotees; prasaṅgāt — through the association; mama — My; vīrya — wonderful activities; saṁvidaḥ — by discussion of; bhavanti — become; hṛt — to the heart; karṇa — to the ear; rasa-ayanāḥ — pleasing; kathāḥ — the stories; tat — of that; joṣaṇāt — by cultivation; āśu — quickly; apavarga — of liberation; vartmani — on the path; śraddhā — firm faith; ratiḥ — attraction; bhaktiḥ — devotion; anukramiṣyati — will follow in order.
In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.
bhaktyā pumāñ jāta-virāga aindriyād
cittasya yatto grahaṇe yoga-yukto
yatiṣyate ṛjubhir yoga-mārgaiḥ
bhaktyā — by devotional service; pumān — a person; jāta-virāgaḥ — having developed distaste; aindriyāt — for sense gratification; dṛṣṭa — seen (in this world); śrutāt — heard (in the next world); mat-racana — My activities of creation and so on; anucintayā — by constantly thinking about; cittasya — of the mind; yattaḥ — engaged; grahaṇe — in the control; yoga-yuktaḥ — situated in devotional service; yatiṣyate — will endeavor; ṛjubhiḥ — easy; yoga-mārgaiḥ — by the processes of mystic power.
Thus consciously engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. This process of Kṛṣṇa consciousness is the easiest process of mystic power; when one is actually situated on that path of devotional service, he is able to control the mind.
asevayāyaṁ prakṛter guṇānāṁ
yogena mayy arpitayā ca bhaktyā
māṁ pratyag-ātmānam ihāvarundhe
asevayā — by not engaging in the service; ayam — this person; prakṛteḥ guṇānām — of the modes of material nature; jñānena — by knowledge; vairāgya — with renunciation; vijṛmbhitena — developed; yogena — by practicing yoga; mayi — unto Me; arpitayā — fixed; ca — and; bhaktyā — with devotion; mām — unto Me; pratyak-ātmānam — the Absolute Truth; iha — in this very life; avarundhe — one attains.
Thus by not engaging in the service of the modes of material nature but by developing Kṛṣṇa consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth.
kācit tvayy ucitā bhaktiḥ
kīdṛśī mama gocarā
yayā padaṁ te nirvāṇam
devahūtiḥ uvāca — Devahūti said; kācit — what; tvayi — unto You; ucitā — proper; bhaktiḥ — devotional service; kīdṛśī — what kind; mama — by me; go-carā — fit to be practiced; yayā — by which; padam — feet; te — Your; nirvāṇam — liberation; añjasā — immediately; anvāśnavai — shall attain; aham — I.
On hearing this statement of the Lord, Devahūti inquired: What kind of devotional service is worth developing and practicing to help me easily and immediately attain the service of Your lotus feet?
yo yogo bhagavad-bāṇo
kīdṛśaḥ kati cāṅgāni
yaḥ — which; yogaḥ — mystic yoga process; bhagavat-bāṇaḥ — aiming at the Supreme Personality of Godhead; nirvāṇa-ātman — O embodiment of nirvāṇa; tvayā — by You; uditaḥ — explained; kīdṛśaḥ — of what nature; kati — how many; ca — and; aṅgāni — branches; yataḥ — by which; tattva — of the truth; avabodhanam — understanding.
The mystic yoga system, as You have explained, aims at the Supreme Personality of Godhead and is meant for completely ending material existence. Please let me know the nature of that yoga system. How many ways are there by which one can understand in truth that sublime yoga?
tad etan me vijānīhi
yathāhaṁ manda-dhīr hare
sukhaṁ buddhyeya durbodhaṁ
tat etat — that same; me — to me; vijānīhi — please explain; yathā — so that; aham — I; manda — slow; dhīḥ — whose intelligence; hare — O my Lord; sukham — easily; buddhyeya — may understand; durbodham — very difficult to understand; yoṣā — a woman; bhavat-anugrahāt — by Your grace.
My dear son, Kapila, after all, I am a woman. It is very difficult for me to understand the Absolute Truth because my intelligence is not very great. But if You will kindly explain it to me, even though I am not very intelligent, I can understand it and thereby feel transcendental happiness.
viditvārthaṁ kapilo mātur itthaṁ
jāta-sneho yatra tanvābhijātaḥ
tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ
provāca vai bhakti-vitāna-yogam
maitreyaḥ uvāca — Maitreya said; viditvā — having known; artham — purpose; kapilaḥ — Lord Kapila; mātuḥ — of His mother; ittham — thus; jāta-snehaḥ — became compassionate; yatra — upon her; tanvā — from her body; abhijātaḥ — born; tattva-āmnāyam — truths received by disciplic succession; yat — which; pravadanti — they call; sāṅkhyam — Sāṅkhya philosophy; provāca — He described; vai — in fact; bhakti — devotional service; vitāna — spreading; yogam — mystic yoga.
Śrī Maitreya said: After hearing the statement of His mother, Kapila could understand her purpose, and He became compassionate towards her because of being born of her body. He described the Sāṅkhya system of philosophy, which is a combination of devotional service and mystic realization, as received by disciplic succession.
vṛttiḥ svābhāvikī tu yā
bhaktiḥ siddher garīyasī
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; devānām — of the senses or of the presiding deities of the senses; guṇa-liṅgānām — which detect sense objects; ānuśravika — according to scripture; karmaṇām — which work; sattve — unto the mind or unto the Lord; eva — only; eka-manasaḥ — of a man of undivided mind; vṛttiḥ — inclination; svābhāvikī — natural; tu — in fact; yā — which; animittā — without motive; bhāgavatī — to the Personality of Godhead; bhaktiḥ — devotional service; siddheḥ — than salvation; garīyasī — better.
Lord Kapila said: The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme Personality of Godhead. The mind’s natural duty is to serve. When that service spirit is engaged in devotional service to the Personality of Godhead, without any motive, that is far better even than salvation.
jarayaty āśu yā kośaṁ
nigīrṇam analo yathā
jarayati — dissolves; āśu — quickly; yā — which; kośam — the subtle body; nigīrṇam — things eaten; analaḥ — fire; yathā — as.
Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat.
naikātmatāṁ me spṛhayanti kecin
ye ’nyonyato bhāgavatāḥ prasajya
sabhājayante mama pauruṣāṇi
na — never; eka-ātmatām — merging into oneness; me — My; spṛhayanti — they desire; kecit — any; mat-pāda-sevā — the service of My lotus feet; abhiratāḥ — engaged in; mat-īhāḥ — endeavoring to attain Me; ye — those who; anyonyataḥ — mutually; bhāgavatāḥ — pure devotees; prasajya — assembling; sabhājayante — glorify; mama — My; pauruṣāṇi — glorious activities.
A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.
paśyanti te me rucirāṇy amba santaḥ
rūpāṇi divyāni vara-pradāni
sākaṁ vācaṁ spṛhaṇīyāṁ vadanti
paśyanti — see; te — they; me — My; rucirāṇi — beautiful; amba — O mother; santaḥ — devotees; prasanna — smiling; vaktra — face; aruṇa — like the morning sun; locanāni — eyes; rūpāṇi — forms; divyāni — transcendental; vara-pradāni — benevolent; sākam — with Me; vācam — words; spṛhaṇīyām — favorable; vadanti — they speak.
O My mother, My devotees always see the smiling face of My form, with eyes like the rising morning sun. They like to see My various transcendental forms, which are all benevolent, and they also talk favorably with Me.
tair darśanīyāvayavair udāra-
hṛtātmano hṛta-prāṇāṁś ca bhaktir
anicchato me gatim aṇvīṁ prayuṅkte
taiḥ — by those forms; darśanīya — charming; avayavaiḥ — whose limbs; udāra — exalted; vilāsa — pastimes; hāsa — smiling; īkṣita — glances; vāma — pleasing; sūktaiḥ — whose delightful words; hṛta — captivated; ātmanaḥ — their minds; hṛta — captivated; prāṇān — their senses; ca — and; bhaktiḥ — devotional service; anicchataḥ — unwilling; me — My; gatim — abode; aṇvīm — subtle; prayuṅkte — secures.
Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he attains liberation without separate endeavor.
atho vibhūtiṁ mama māyāvinas tām
aiśvaryam aṣṭāṅgam anupravṛttam
śriyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ
parasya me te ’śnuvate tu loke
atho — then; vibhūtim — opulence; mama — of Me; māyāvinaḥ — of the Lord of māyā; tām — that; aiśvaryam — mystic perfection; aṣṭa-aṅgam — consisting of eight parts; anupravṛttam — following; śriyam — splendor; bhāgavatīm — of the kingdom of God; vā — or; aspṛhayanti — they do not desire; bhadrām — blissful; parasya — of the Supreme Lord; me — of Me; te — those devotees; aśnuvate — enjoy; tu — but; loke — in this life.
Thus because he is completely absorbed in thought of Me, the devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, the devotee enjoys, even in this life, all the offered benedictions.
na karhicin mat-parāḥ śānta-rūpe
naṅkṣyanti no me ’nimiṣo leḍhi hetiḥ
yeṣām ahaṁ priya ātmā sutaś ca
sakhā guruḥ suhṛdo daivam iṣṭam
na — not; karhicit — ever; mat-parāḥ — My devotees; śānta-rūpe — O mother; naṅkṣyanti — will lose; no — not; me — My; animiṣaḥ — time; leḍhi — destroys; hetiḥ — weapon; yeṣām — of whom; aham — I; priyaḥ — dear; ātmā — self; sutaḥ — son; ca — and; sakhā — friend; guruḥ — preceptor; suhṛdaḥ — benefactor; daivam — Deity; iṣṭam — chosen.
The Lord continued: My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time.
imaṁ lokaṁ tathaivāmum
ātmānam anu ye ceha
ye rāyaḥ paśavo gṛhāḥ
visṛjya sarvān anyāṁś ca
mām evaṁ viśvato-mukham
bhajanty ananyayā bhaktyā
tān mṛtyor atipāraye
imam — this; lokam — world; tathā — accordingly; eva — certainly; amum — that world; ātmānam — the subtle body; ubhaya — in both; ayinam — traveling; ātmānam — the body; anu — in relationship with; ye — those who; ca — also; iha — in this world; ye — that which; rāyaḥ — wealth; paśavaḥ — cattle; gṛhāḥ — houses; visṛjya — having given up; sarvān — all; anyān — other; ca — and; mām — Me; evam — thus; viśvataḥ-mukham — the all-pervading Lord of the universe; bhajanti — they worship; ananyayā — unflinching; bhaktyā — by devotional service; tān — them; mṛtyoḥ — of death; atipāraye — I take to the other side.
Thus the devotee who worships Me, the all-pervading Lord of the universe, in unflinching devotional service, gives up all aspirations to be promoted to heavenly planets or to become happy in this world with wealth, children, cattle, home or anything in relationship with the body. I take him to the other side of birth and death.
nānyatra mad bhagavataḥ
bhayaṁ tīvraṁ nivartate
na — not; anyatra — otherwise; mat — than Myself; bhagavataḥ — the Supreme Personality of Godhead; pradhāna-puruṣa-īśvarāt — the Lord of both prakṛti and puruṣa; ātmanaḥ — the soul; sarva-bhūtānām — of all living beings; bhayam — fear; tīvram — terrible; nivartate — is forsaken.
The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls.
mad-bhayād vāti vāto ’yaṁ
sūryas tapati mad-bhayāt
varṣatīndro dahaty agnir
mṛtyuś carati mad-bhayāt
mat-bhayāt — out of fear of Me; vāti — blows; vātaḥ — wind; ayam — this; sūryaḥ — the sun; tapati — shines; mat-bhayāt — out of fear of Me; varṣati — showers rain; indraḥ — Indra; dahati — burns; agniḥ — fire; mṛtyuḥ — death; carati — goes; mat-bhayāt — out of fear of Me.
It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me.
kṣemāya pāda-mūlaṁ me
jñāna — with knowledge; vairāgya — and renunciation; yuktena — equipped; bhakti-yogena — by devotional service; yoginaḥ — the yogīs; kṣemāya — for eternal benefit; pāda-mūlam — feet; me — My; praviśanti — take shelter of; akutaḥ-bhayam — without fear.
The yogīs, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear.
etāvān eva loke ’smin
mano mayy arpitaṁ sthiram
etāvān eva — only so far; loke asmin — in this world; puṁsām — of men; niḥśreyasa — final perfection of life; udayaḥ — the attainment of; tīvreṇa — intense; bhakti-yogena — by practice of devotional service; manaḥ — mind; mayi — in Me; arpitam — fixed; sthiram — steady.
Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life.