श्रीकृष्णाङ्घ्रिप्रपन्नानां कृष्णप्रेमैककाङ्क्षिणाम् ।
सर्व्वार्त्त्यज्ञानहृत्सर्व्वाभीष्टसेवासुखप्रदम् ॥१॥
प्राणसञ्जीवनं साक्षाद्भगवद्वचनामृतम् ।
श्रीभागवतगीतादिशास्त्राच्छङ्गृह्यतेऽत्र हि ॥२॥
sri-krsnanghri-prapannanam krsna-premaika-kanksinam
sarvarty-ajnana-hrt sarva-bhista-seva-sukha-pradam [1]
prana-sanjivanam saksad-bhagavad-vachanamrtam
sri-bhagavata-gitadi-sastrach chhangrhyate ’tra hi [2]
Herein, collected from the holy scriptures headed by Srimad Bhagavatam and Bhagavad-gita, are words of nectar directly from the lotus mouth of the Supreme Personality of Godhead. This is the nectar to vanquish all sorrow and darkness for the souls surrendered to the lotus feet of Sri Krishna, and also for those aspiring for exclusive love for Krishna. It nourishes the lives of the devotees, pleasing their hearts by fulfilling all their cherished desires for devotional service.
श्रीभगवतः प्रपन्नक्लेशहारित्वम् —
त्वां प्रपन्नोऽस्मि शरणं देवदेवं जनार्द्दनम्।
इति यः शरणं प्राप्तस्तं क्लेशादुद्धराम्यहम् ॥३॥
श्रीनारसिंहे
sri-bhagavatah prapanna-klesa-haritvam —
tvam prapanno ’smi saranam deva-devam janardanam
iti yah saranam praptas tam klesad uddharamy aham [3]
The Supreme Lord dispels the suffering of His surrendered soul —
I deliver from all suffering one who accepts My shelter, saying, «O God of gods, O supreme refuge, I am surrendered unto You.»
तस्य सकृदेव प्रपन्नाय सदाभयदातृत्वम् —
सकृदेव प्रपन्नो यस्तवास्मीति च याचते।
अभयं सर्व्वदा तस्मै ददाम्येतद्व्रतं मम ॥४॥
श्रीरामायणे
tasya sakrd eva prapannaya sadabhaya-datrtvam —
sakrd eva prapanno yas tavasmiti cha yachate
abhayam sarvada tasmai dadamy etad vratam mama [4]
If one seeks refuge in Him just once, He awards fearlessness to that person forever —
It is My pledge that if anyone just once sincerely petitions Me for shelter, saying ‘I am Yours,’ then I grant him courage for all time to come.
स च साधूनां परित्राणकर्त्ता —
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्म्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥५॥
श्रीगीतायाम्
sa cha sadhunam paritrana-karta —
paritranaya sadhunam vinasaya cha duskrtam
dharma-samsthapanarthaya sambhavami yuge yuge [5]
He is the saviour of the saints —
I appear in every age to deliver the saintly devotees, to vanquish the sinful miscreants, and to firmly establish true religion.
(verses 5–31)
तस्य प्रार्थानुरूपफलदातृत्वम् —
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्त्तन्ते मनुष्याः पार्थ सर्व्वशः ॥६॥
तत्रैव
tasya prarthanurupa-phala-datrtvam —
ye yatha mam prapadyante tams tathaiva bhajamy aham
mama vartmanuvartante manusyah partha sarvasah [6]
He bestows whatever fruit He is petitioned for —
O Partha, however a person worships Me, I am correspondingly attainable by him. Certainly all men follow My path: they follow that path which is revealed by Me.
बहुदेवयाजिनां श्रीकृष्णेतरदेवताप्रपत्तिर्भोगाभिसन्धिमूलैव —
कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः।
तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥७॥
तत्रैव
bahu-deva-yajinam sri-krsnetara-devata-prapattir-bhogabhisandhi-mulaiva —
kamais tais tair hrta-jnanah prapadyante ’nya-devatah
tam tam niyamam asthaya prakrtya niyatah svaya [7]
Motivation for sense gratification is the only reason that the worshippers of the many demigods surrender to those gods instead of to Lord Krishna —
Persons whose good sense is perverted by some material desire become preoccupied with that desire, and thus they adopt the appropriate rules and regulations to worship ‘other gods’.
तत्सर्व्वेश्वरेश्वरत्वाज्ञानमेव कर्म्मिणां बहुदेवयजने कारणम् —
अहं हि सर्व्वयज्ञानां भोक्ता च प्रभुरेव च।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥८॥
तत्रैव
tat sarvesaresvaratvajnanam eva karminam bahu-deva-yajane karanam —
aham hi sarva-yajnanam bhokta cha prabhur eva cha
na tu mam abhijananti tattvenatas chyavanti te [8]
The elevationists worship ‘many gods’ due to their ignorance of Sri Krishna’s position as the Supreme God of all gods —
I alone am the enjoyer and the Lord of all sacrifices. Those who worship the demigods, considering them to be independent of Me, are known as superficial worshippers (pratikopasaka). They do not understand My factual position, and thus due to their fallacious worship they deviate from the truth. When they worship as My expansions the demigods headed by the Sun-god, they may ultimately gain an auspicious result.
तत्र दुर्म्मतिदुष्कृतिमूढतारूपो मायाप्रभाव एव कारणम् —
न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययापहृतज्ञाना आसुरं भावमश्रिताः ॥९॥
तत्रैव
tatra durmati-duskrti-mudhata-rupo maya-prabhava eva karanam —
na mam duskrtino mudhah prapadyante naradhamah
mayayapahrta-jnana asuram bhavam asritah [9]
The cause of such stunted intelligence, evil propensities, and foolishness: the power of illusion (maya) —
Being merged in maya, foolish and fallen men dedicated to evil deeds resort to the demoniac mentality and do not surrender to Me.
द्वन्द्वातीतः सुकृतिमानेव श्रीकृष्णभजनाधिकारी —
येषां त्वन्तगतं पापं जनानां पुण्यकर्म्मणाम्।
ते द्वन्द्वमोहनिर्म्मुक्ता भजन्ते मां दृढव्रताः ॥१०॥
तत्रैव
dvandvatitah sukrtiman eva sri-krsna-bhajanadhikari —
yesam tv anta-gatam papam jananam punya-karmanam
te dvandva-moha-nirmukta bhajante mam drdha-vratah [10]
Only the virtuous soul who rejects both mundane happiness and unhappiness is qualified to worship Lord Krishna —
Those virtuous persons whose sins have been destroyed are liberated from illusory happiness and unhappiness, and they worship Me with firm resolve.
श्रीकृष्णप्रपत्तिरेव मायातरणोपायो नान्यः —
दैवी ह्येषा गुणमयी मम माया दुरत्यया।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥११॥
तत्रैव
sri-krsna-prapattir eva maya-taranopayo nanyah —
daivi hy esa gunamayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te [11]
Surrender to Sri Krishna is the only method of overcoming maya —
This trimodal deluding energy (maya) of Mine is practically insurmountable. Only those who surrender unto Me can overcome it.
श्रीकृष्णप्रपत्तिरेव शुद्धज्ञानफलमित्यनुभवितुर्महात्मनः सुदुर्ल्लभत्वम् —
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्व्वमिति स महात्मा सुदुर्ल्लभः ॥१२॥
तत्रैव
sri-krsna-prapattir eva suddha-jnana-phalam ity anubhavitur mahatmanah sudurlabhatvam —
bahunam janmanam ante jnanavan mam prapadyate
vasudevah sarvam iti sa mahatma sudurlabhah [12]
Absolute surrender unto the lotus feet of Sri Krishna is the purpose of knowledge (jnan); the great soul who realises this truth is exceedingly rare —
Having passed through many lifetimes of assiduous spiritual practises, by the influence of sadhu-sanga, the association of saints, one attains to knowledge of My identity, and thus surrenders utterly unto Me. Thereafter, he reaches Me, and realises that everything without exception is related to Vasudev, and thus everything that be is of the nature of Vasudev. Such a great soul is exceedingly rare.
लब्धचित्स्वरूपस्यैव श्रीकृष्णे परा भक्तिः अतः सा निर्गुणा एव —
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।
समः सर्व्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥१३॥
तत्रैव
labdha-chit-svarupasyaiva sri-krsne para bhaktih atah sa nirguna eva —
brahma-bhutah prasannatma na sochati na kanksati
samah sarvesu bhutesu mad-bhaktim labhate param [13]
A person who has realised his constitutional spiritual nature engages in transcendental devotional service unto the lotus feet of Sri Krishna; therefore, such devotion is transcendental to the three modes of material nature —
By knowledge of the non-differentiated Absolute Truth, one can achieve self-satisfaction, freedom from lamentation and hankering, and perceive the equality in all beings. And above this, he engages in transcendental devotional service unto Me.
अखिलरसामृतमूर्त्तिः श्रीकृष्ण एव ज्ञानिगणमृग्यतुरीयब्रह्मणो मूलाश्रयः —
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च।
शाश्वतस्य च धर्म्मस्य सुखस्यैकान्तिकस्य च ॥१४॥
तत्रैव
akhila-rasamrta-murtih sri-krsna eva jnani-gana-mrgya-turiya-brahmano mulasrayah —
brahmano hi pratisthaham amrtasyavyayasya cha
sasvatasya cha dharmasya sukhasyaikantikasya cha [14]
Sri Krishna, the embodiment of the entire compass of divine mellows, is the absolute source of the undifferentiated Brahma that the liberationists desire to merge into as the fourth state of the soul —
Transcendental to the modes of nature as the axiomatic Truth replete with the divine variegatedness of Holy Name, Form, Nature, Associates, and Pastimes, I alone am the mainstay and fountainhead of Brahma — the ultimate destination of the liberationists (jnanis).
Immortality, immutability, eternality, the eternal sustenance of divine love, and the ultimate ecstasy of the divine mellows of Vrndavan (Vraja-rasa) — all these are supported by Me: the transcendental, variegated, axiomatic reality — Krishna.
औपनिषत्पुरुषस्य श्रीकृष्णस्यैव योगिजनमृग्यं निखिलचिदचिन्नियन्तृत्वम् —
सर्व्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनञ्च।
वेदैश्च सर्व्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ॥१५॥
तत्रैव
aupanisat-purusasya sri-krsnasyaiva yogi-jana-mrgyam nikhila-chid-achin-niyantrtvam —
sarvasya chaham hrdi sannivisto
mattah smrtir jnanam apohanan cha
vedais cha sarvair aham eva vedyo
vedanta-krd veda-vid eva chaham [15]
Encompassing the aggregate individuality and collectivity, the absolute autocracy over both the material and the spiritual planes is held by Sri Krishna alone, the supreme male dominating principle as corroborated in the Upanisads; and He is the objective sought after by the yogis —
I am situated as the Supreme Lord within the hearts of all souls. As a result of a soul’s worldly deeds, his remembrance, knowledge, and forgetfulness arise from Me alone. Thus, I am not only Brahma, the absolute Spirit that pervades the universe, but above that, I am the Supersoul present in the hearts of the living beings, who dispenses the results of their attempts. And even above My worshippable aspects of Brahma and Paramatma, I am the Guru of all souls, the eternal dispenser of their good fortune — I am Bhagavan, the Supreme Personality of Godhead, to be known by all the Vedas; I am the creator and perfect knower of all the axiomatic conclusions of the Vedas (Vedanta).
तद्विष्णोः परमं पदमेव गन्तव्यं तच्च ज्ञानिनामनावृत्तिकारकं योगिनामादिचैतन्यस्वरूपं कर्म्मिणाञ्च कर्म्मफलविधायकम् —
ततः पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्त्तन्ति भूयः।
तमेव चाद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी ॥१६॥
तत्रैव
tad-visnoh paramam padam eva gantavyam tach cha jnaninam anavrtti-karakam yoginam adi-chaitanya-svarupam karminan cha karma-phala-vidhayakam —
tatah padam tat parimargitavyam
yasmin gata na nivartanti bhuyah
tam eva chadyam purusam prapadye
yatah pravrttih prasrta purani [16]
The desired goal is the supreme, divine lotus feet of Lord Visnu, who is the ordainer of ultimate emancipation for the liberationists (jnanis), the Supreme Lord of the meditationists (yogis), and the rewarder of the elevationists (karmis) —
Thus one should search out that supreme goal of no return — the lotus feet of Lord Visnu: «I surrender unto Him, the original Person from whom the perpetual material world has extended.»
अविद्यानिर्म्मुक्ताः सम्पूर्णज्ञा एव लीलापुरुषोत्तमं श्रीकृष्णमेव निखिलभावैर्भजन्ते —
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्।
स सर्व्वविद्भजति मां सर्व्वभावेन भारत ॥१७॥
तत्रैव
avidya-nirmuktah sampurna-jna eva lila-purusottamam sri-krsnam eva-nikhila-bhavair-bhajante —
yo mam evam asammudho janati purusottamam
sa sarva-vid bhajati mam sarva-bhavena bharata [17]
Those liberated from ignorance and endowed with full-fledged knowledge render service in all devotional mellows headed by consorthood (madhura-rasa), unto Sri Krishna, the supreme hero of divine Pastimes (Lila Purusottam) —
O Bharat, one who is liberated from illusion, and thus knows Me alone as the Supreme Personality — such a full-fledged savant serves me in all respects (mellows).
कर्म्मज्ञानध्यानयोगिनामपि (तत्तद्भावं त्यक्त्वा) ये मच्चिच्छक्तिगतश्रद्धामाश्रित्य भजन्ते त एव सर्व्वश्रेष्ठाः —
योगिनामपि सर्व्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥१८॥
तत्रैव
karma-jnana-dhyana-yoginam api (tat tad bhavam tyaktva) ye mach-chit-sakti-gata-sraddham-asritya bhajante ta eva sarva-sresthah —
yoginam api sarvesam mad-gatenantaratmana
sraddhavan bhajate yo mam sa me yuktatamo matah [18]
Of all yogis who follow the paths based on action, knowledge, and meditation (karma, jnan, dhyan), the topmost are those who (abandon their respective attitudes in order to) take refuge in their heart’s faith in My personal potency (svarup-sakti), and thus engage in my pure devotional service —
In My opinion, of all types of yogis, the most elevated of all is he who surrenders his heart to Me and serves Me in devotion with sincere, internal faith.
निरवच्छिन्नप्रेमभक्तियाजिनो मत्पार्षदा एव परमश्रेष्ठाः —
मय्यावेष्य मनो ये मां नित्ययुक्ता उपासते।
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥१९॥
तत्रैव
niravachchhinna-prema-bhakti-yajino mat-parsada eva parama-sresthah —
mayy avesya mano ye mam nitya-yukta upasate
sraddhaya parayopetas te me yuktatama matah [19]
My associates who serve Me in uninterrupted loving devotion are the most superior —
Dedicating his whole life to devotional service with unalloyed faith, one who absorbs his heart in Me is definitely the highest of all devotees.
श्रीकृष्णे स्वयंरूपत्वं सर्व्वांशित्वं सर्व्वाश्रयत्वञ्चिद्विलासमयत्वञ्च —
मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।
मयि सर्व्वमिदं प्रोतं सूत्रे मणिगणा इव ॥२०॥
तत्रैव
sri-krsne svayam-rupatvam sarvamsitvam sarvasrayatvan chid-vilasamayatvan cha —
mattah parataram nanyat kinchid asti dhananjaya
mayi sarvam idam protam sutre mani-gana iva [20]
The original form of Godhead, Sri Krishna, is the origin of all incarnations, the ultimate refuge, and the enjoyer of dynamic divinity —
O Dhananjaya, there is none superior to Me. Everything that be is linked with Me in My Visnu form, like gems strung on a thread.
स्वयंरूपस्य स्वरूपशक्तिप्रवर्त्तनामाश्रित्य रागभजनमे परमपाण्डित्यम् —
अहं सर्व्वस्य प्रभवो मत्तः सर्व्वं प्रवर्त्तते।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥२१॥
तत्रैव
svayam-rupasya svarupa-sakti-pravartanam asritya raga-bhajanam eva parama-pandityam —
aham sarvasya prabhavo mattah sarvam pravartate
iti matva bhajante mam budha bhava-samanvitah [21]
The ultimate sagacity is in raga-bhajan, spontaneous devotion (headed by servitude unto Sri Radhika), under the impetus of the personal potency of the Original Lord who is beauty’s own self —
Know Me as the source of everything that be, spiritual or material. Understanding this, the truly intelligent souls give their hearts to Me: they engage in My pure devotional service.
(As soon as persons with the propensity for service in love [bhava-bhajan] realise the original form of Godhead [svayam-rupa] to be the fountainhead of all currents of worship and devotion, then, in the mellow of divine consorthood [madhura-rasa], they will necessarily feel deep loyalty to intimately follow the impetus of full-blown service, this impetus being the Lord’s personal potency [svarup-sakti] or the female embodiment of the acme in devotion [mahabhava-svarupa]. In this way, they attain to the servitude of Srimati Radharani [Sri Radha-dasya]. The purport is that the potency of Sri Krishna is also the inauguratress of worship and devotion unto Him, and to engage in pure devotional service always in the shelter of such a conception in pure heart’s devotion constitutes servitude to the Guru for the Gaudiya Vaisnavas, or Sri Radha-dasya in madhura-rasa.)
मदर्पितप्राणा मदाश्रिताः परस्परं साहाय्येन मदालापनप्रसादरमणादिसुखं नित्यमेव लभन्ते —
मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥२२॥
तत्रैव
mad-arpita-prana mad-asritah parasparam sahayyena mad-alapana-prasada-ramanadi-sukham nityam eva labhante —
mach-chitta mad-gata-prana bodhayantah parasparam
kathayantas cha mam nityam tusyanti cha ramanti cha [22]
My male or female servitors, who have dedicated their entire lives to Me and taken full shelter in Me, mutually assist one another in a manner befitting their respective internal devotional aptitudes. They eternally relish conversing about Me, the satisfaction of serving Me, and the nectar of devotion culminating in My divine consorthood —
These are the symptoms of these exclusive devotees:
With heart and soul dedicated unto Me, they constantly exchange their devotional ecstasies while conversing about Me. By such hearing and chanting, in the stage of practise (sadhana) they enjoy the happiness of devotion; and in the stage of perfection (sadhya), that is, in the achievement of divine love (prema), they relish up to the mellow of My intimate relationship in divine consorthood, in the free spontaneity of Vraja.
भावसेवैव भगवद्वशीकरणे समर्था —
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥२३॥
तत्रैव
bhava-sevaiva bhagavad-vasikarane samartha —
patram puspam phalam toyam yo me bhaktya prayachchhati
tad aham bhakty-upahrtam asnami prayatatmanah [23]
Only loving service (bhava-seva) can subjugate the Supreme Lord —
Whatever the pure-hearted devotees lovingly offer unto Me, such as tulasi leaf, flower, fruit, and water, I accept with heartfelt affection.
कृष्णैकभजनशीलस्य तत्प्रभावेन विधूयमानान्यभद्राणि दुराचारवद्दृष्टान्यपि दुरभिसन्धिमूलकवन्न गर्हणीयान्यपि च स्वरूपतस्तदेकभजनस्य परमाद्भूतमाहात्म्यात्सः साधुरेव —
अपि चेत्सुदुराचारो भजते मामनन्यभाक्।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥२४॥
तत्रैव
krsnaika-bhajana-silasya tat prabhavena vidhuyamanany abhadrani duracharavad drstany api durabhisandhi-mulakavan na garhaniyany api cha svarupatas tad eka-bhajanasya paramadbhuta-mahatmyat sah sadhur eva —
api chet suduracharo bhajate mam ananya-bhak
sadhur eva sa mantavyah samyag vyavasito hi sah [24]
By the potency of the purging effect of devotion to Krishna, glaring inauspicious traits may arise in the character of a person who is exclusively devoted to the service of the Lord. Although such faults may seem to be abominable, they are not condemnable as born of evil motivations (as in a non-devotee). On the contrary, due to the natural, marvellous pristine glory of his exclusive devotion (ananya-bhajan), that devotee is to be known as a true saint —
If a person serves Me with heart exclusively devoted, even if his practises are abominable he is to be revered as a true saint (sadhu), because his life’s resolve is perfect in all respects.
शोधनप्रक्रियाजातमलनिःसारणस्य मलिनवस्तुनः स्वाभाविकमलविच्छुरणेन सह न कदाप्येकत्वम्।तादृग्भक्तः क्षिप्रं शुध्यति न कदापि नश्यतीति परमाश्वासप्रदत्वम् —
क्षिप्रं भवति धर्म्मात्मा शश्वच्छान्तिं निगच्छति।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥२५॥
तत्रैव
sodhana-prakriya-jata-mala-nihsaranasya malina-vastunah svabhavika-mala-vichchhuranena saha na kadapy ekatvam. tadrg-bhaktah ksipram sudhyati na kadapi nasyatiti paramasvasa-pradatvam —
ksipram bhavati dharmatma sasvach-chantim nigachchhati
kaunteya pratijanihi na me bhaktah pranasyati [25]
The supreme assurance: the purging of dirt by a process of purification and the natural emanation of dirt from a contaminated thing can never be one. Such a devotee is swiftly purified — he is never lost —
O son of Kunti, it is My promise that a soul who adopts exclusive devotion unto Me will definitely never fail. Despite the initial purging and sudden appearance of his defects, such anomalies are rapidly dispelled by his continuous remembrance of Me in repentance for the impediments to his service. He becomes impeccably devout in the soul’s natural constitutional behaviour, and as a result of his devotion he attains supreme relief from the bondage of both sinfulness and piety.
घनीभूतविशुद्धसत्त्वमूर्त्तिमाश्रित्य तामसप्रकृतयोऽपि परमां गतिं लभन्ते —
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥२६॥
तत्रैव
ghani-bhuta-visuddha-sattva-murtim asritya tamasa-prakrtayo ’pi paramam gatim labhante —
mam hi partha vyapasritya ye ’pi syuh papa-yonayah
striyo vaisyas tatha sudras te ’pi yanti param gatim [26]
By taking shelter of Sri Krishna, the embodiment of unadulterated, concentrated pure goodness, even the most depraved reach the supreme destination —
O Partha, by expressly taking refuge in exclusive devotion for Me, even low-born barbarous peoples that subsist on cow’s flesh, corrupt women such as prostitutes, and humans of lower order such as merchants and labourers — they all swiftly reach the supreme destination. Nothing can impede those who take shelter in devotion unto Me.
बद्धजीवानां प्रकृतियन्त्रितत्वं ईश्वरस्योभयनियामकत्वञ्च —
ईश्वरः सर्व्वभूतानां हृद्देशेऽर्ज्जुन तिष्ठति।
भ्रामयन्सर्व्वभूतानि यन्त्रारूढनि मायया ॥२७॥
तत्रैव
baddha-jivanam prakrti-yantritatvam isvarasyobhaya-niyamakatvan cha —
isvarah sarva-bhutanam hrd-dese ‘rjuna tisthati
bhramayan sarva-bhutani yantrarudhani mayaya [27]
The conditioned souls are enslaved by material nature, but the Lord is the controller of both nature and the living beings —
O Arjuna, I am situated in the hearts of all souls as the Supersoul, the Lord and Master of all souls. For every endeavour of the living beings in this world, the Lord (My plenary expansion, the Supersoul) awards an appropriate result. As an object mounted on a wheel is caused to revolve, the living beings are caused to revolve in the universe by the almighty power of the Lord. Incited by Him, your destiny will naturally be effected according to your endeavours.
शुद्धजीवानामणुचैतन्यस्वरूपत्वात्ससीमस्वतन्त्रतायाः सद्व्यवहारेण परेशाश्रये पराशान्तिः —
तमेव शरणं गच्छ सर्व्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥२८॥
तत्रैव
suddha-jivanam-anuchaitanya-svarupatvat sa-sima-svatantratayah sad-vyavaharena paresasraye para-santih —
tam eva saranam gachchha sarva-bhavena bharata
tat prasadat param santim sthanam prapsyasi sasvatam [28]
The pure spirit souls have finite independence due to their constitutional nature as atomic conscious entities; by proper utilisation of that independence, they take shelter of the Supreme Lord and thus attain to the supreme peace —
O Bharat, surrender unto that Lord in all respects. By His grace you will attain to supreme peace and the eternal abode.
भक्तबान्धवस्य भगवतः परममर्म्मोपदेशः —
सर्व्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥२९॥
तत्रैव
bhakta-bandhavasya bhagavatah parama-marmopadesah —
sarva-guhyatamam bhuyah srnu me paramam vachah
isto ’si me drdham iti tato vaksyami te hitam [29]
The most hidden of all hidden treasures of the Lord: the most affectionate advice of the devotee’s dear friend —
I have revealed to you My hidden teaching of the non-differentiated Absolute, and My more hidden teaching of the almighty dominion. Now hear the most hidden of all hidden treasures concerning Me, the Sweet Absolute. Of all the teachings I have imparted within this Gita-sastra, this is topmost. You are most dear to Me, and thus I am explaining this for your best benefit:
परममाधुर्य्यमूर्त्तेः कामदेवस्य कामसेवानुशीलनमेव निश्चितं सर्व्वोत्तमफलप्राप्तिः —
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥३०॥
तत्रैव
parama-madhurya-murteh kama-devasya kama-sevanusilanam eva nischitam sarvottama-phala-praptih —
man mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaisyasi satyam te pratijane priyo ’si me [30]
Beyond all doubt, the highest attainment is to serve the (supramundane [aprakrta]) desires of the Sweet Absolute Cupid —
Be My devotee, give Me your heart. Do not think of Me as the karma-yogis, jnana-yogis, and dhyana-yogis do. Sacrifice your every endeavour for Me, the Supreme Personality of Godhead. It is my vow that without a doubt You will then achieve the servitude of My own self, which is the embodiment of truth, sentience, and beauty. Because you are most dear to Me do I reveal this transcendental devotion to you.
निखिलधर्म्माधर्म्मविचारपरित्यागेनाद्वयज्ञानस्वरूपस्य श्रीव्रजेन्द्रनन्दनैकविग्रहस्य पादपद्मशरणादेव सर्व्वापच्छान्तिपूर्व्वक सर्व्वसम्पत्प्राप्तिः —
सर्व्वधर्म्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्व्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥३१॥
तत्रैव
nikhila-dharmadharma-vichara-parityagenadvaya-jnana-svarupasya sri-vrajendra-nandanaika-vigrahasya pada-padma-saranad eva sarvapach-chhanti-purvaka sarva-sampat-praptih —
sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma suchah [31]
The only way to gain relief from all adversities, the only way to find the hidden treasure, is to abandon all consideration of religiosity or irreligiosity and surrender unto the lotus feet of the Absolute Reality the Beautiful Sri Krishnachandra, the divine son of King Nanda —
To impart knowledge of My all-comprehensive aspect, Brahma, as well as knowledge of My all-permeating aspect, Paramatma, whatever teachings I have given, based in general on: the duties of the socio-religious ranks of life, the duty of the mendicant, selflessness, internal and external sense-control, meditation, subservience to the dominion of the almighty — now I ask you to summarily dismiss every one of those religiosities and surrender unto Me, the personality of Godhead, Bhagavan. Then I shall deliver You from all sin of this worldly sojourn, as well as any sin incurred by giving up the aforementioned duties or religiosities. There will be no cause for you to lament that your life’s mission is unfulfilled.
श्रीहरेरेएव सर्व्वसदसज्जगत्कारणत्वम् —
अहमेवासमेवाग्रे नान्यद्यत्सदसत्परम्।
पश्चादहं यदेतच्च योऽवशिष्येत सोऽस्म्यहम् ॥३२॥
श्रीमद्भागवते
sri-harer eva sarva-sad-asaj-jagat-karanatvam —
aham evasam evagre nanyad yat sad-asat-param
paschad aham yad etach cha yo ’vasisyeta so ’smy aham [32]
Sri Hari is the cause of all worlds, gross and subtle —
Prior to the creation of this universe, only I existed. The gross, the subtle, and even the indefinable non-differentiated Absolute, Brahma — nothing whatsoever existed separately from Me. After the creation, I exist as the aggregate entity; and after the cataclysm, only I shall remain.
(verses 32–57)
निखिलसम्बन्धाभिधेयप्रयोजनात्मकवेदज्ञानं तस्मादेव —
ज्ञानं मे परमं गुह्यं यद्विज्ञानसमन्वितम्।
सरहस्यं तदङ्गञ्च गृहाण गदितं मया ॥३३॥
तत्रैव
nikhila-sambandhabhidheya-prayojanatmaka-veda-jnanam tasmad eva —
jnanam me paramam-guhyam yad-vijnana-samanvitam
sa-rahasyam tad-angan cha grhana gaditam maya [33]
The aggregate of knowledge propounded by the Vedas — relation, means, and end (sambandha, abhidheya, prayojan) — arises from Him alone —
To be merciful upon you do I teach you the most esoteric knowledge of Me, including — the realisation of My nature and entourage (sambandha-tattva), the inconceivable mystery of loving devotion or prema-bhakti (prayojan-tattva), and its constituent part in the form of devotional practice or sadhana-bhakti (abhidheya-tattva). Now hear My message attentively, and accept what I impart to you.
श्रीकृष्णात्मकधर्म्ममयमेव वेदज्ञानं तस्माद्ब्रह्मणाधिगतम् —
कालेन नष्टा प्रलये वाणीयं वेदसंज्ञिता।
मयादौ ब्रह्मणे प्रोक्ता धर्म्मो यस्यां मदात्मकः ॥३४॥
तत्रैव
sri-krsnatmaka-dharmamayam eva veda-jnanam tasmad brahmanadhigatam —
kalena nasta pralaye vaniyam veda-samjnita
mayadau brahmane prokta dharmo yasyam mad atmakah [34]
The teaching of eternal religion, nondifferent from Sri Krishna, is received from Sri Krishna by Lord Brahma —
The message of the Vedas is eternal religion, nondifferent from Me. When in the course of time those eternal teachings disappeared from view with the universal cataclysm, I imparted them to Lord Brahma at the dawning of a new creation.
परमानन्दस्वरूपश्रीकृष्णाप्तिरेव सर्व्वश्रेष्ठसुखप्राप्तिः —
मय्यर्पितात्मनः सभ्य निरपेक्षस्य सर्व्वतः।
मयात्मना सुखं यत्तत्कुतः स्याद्विषयात्मनाम् ॥३५॥
तत्रैव
paramananda-svarupa-sri-krsnaptir eva sarva-srestha-sukha-praptih —
mayy arpitatmanah sabhya nirapeksasya sarvatah
mayatmana sukham yat tat kutah syad visayatmanam [35]
The ultimate happiness is the attainment of the service of Sri Krishna, who is divine ecstasy personified —
My dear saints, where can the materialists find the happiness that I, the embodiment of divine ecstasy, bestow within the hearts of those who offer life and soul unto Me, and who have thus become indifferent to all else?
कर्म्मयोगादिलभ्यं फलं वाञ्छति चेत्प्राप्नोत्येव कृष्णभक्तः —
यत्कर्म्मभिर्यत्तपसा ज्ञानवैराग्यतश्च यत्।
योगेन दानधर्म्मेण श्रेयोभिरितरैरपि ॥३६॥
सर्व्वं मद्भक्तियोगेन मद्भक्तो लभतेऽञ्जसा।
स्वर्गापवर्गं मद्धाम कथञ्चिद्यदि वाञ्छति ॥३७॥
तत्रैव
karma-yogadi-labhyam phalam vanchhati chet prapnoty eva krsna-bhaktah —
yat karmabhir yat tapasa jnana-vairagyatas cha yat
yogena dana-dharmena sreyobhir itarair api [36] sarvam mad-bhakti-yogena mad-bhakto labhate ’njasa
svargapavargam mad-dhama kathanchid yadi vanchhati [37]
When a devotee desires any object which is attainable by the practitioners of religiosity based on karma, jnan, and yoga, all his requirements are summarily achieved —
By engaging in devotional service, my devotee effortlessly attains anything and everything attainable in this world by virtuous practises such as duty, austerity, learning, detachment, meditation, charity, or religiosity. Even residence in Vaikunthaloka is his for the asking, to say nothing of the attainment of heaven or liberation.
ऐकान्तिका दीयमानमपि कैवल्यादिकं न वाञ्छन्ति —
न किञ्चित्साधवो धीरा भक्ता ह्येकान्तिनो मम।
वाञ्छन्त्यपि मया दत्तं कैवल्यमपुनर्भवम् ॥३८॥
तत्रैव
aikantika diyamanam api kaivalyadikam na vanchhanti —
na kinchit sadhavo dhira bhakta hy ekantino mama
vanchhanty api maya dattam kaivalyam apunar bhavam [38]
The exclusive devotees never aspire for liberation headed by emancipation in the Absolute, even if it is offered to them —
Even if I desire to award it to them, my sagacious, saintly, exclusive devotees will never accept the ultimate emancipation of oneness in Brahma.
कैवल्याच्छ्रेयः सालोक्यादिकमपि नेच्छन्ति —
मत्सेवया प्रतीतं ते सालोक्यादिचतुष्टयम्।
नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत्कालविप्लुतम् ॥३९॥
तत्रैव
kaivalyach-chhreyah salokyadikam api nechchhanti —
mat-sevaya pratitam te salokyadi-chatustayam
nechchhanti sevaya purnah kuto ’nyat kala-viplutam [39]
Nor do they aspire for even positive liberation, beginning with residence in the Lord’s abode, which is infinitely superior to ultimate emancipation of oneness in Brahman —
When My dedicated pure devotee never accepts any of the four kinds of positive liberation (salokya, and so on) even if they avail themselves to him by dint of his service unto Me, then why will he ever wish for materialistic enjoyment and ultimate emancipation in Brahma (sayujya-mukti), which are very swiftly vanquished by the march of time? By sayujya-mukti, the soul’s eternal status falls into the jaws of death. Thus, sense enjoyment and monistic liberation hold no permanence.
प्रबला भक्तिरेव भगवद्वशीकरणसमर्था न हि योगज्ञानादयः —
न साधयति मां योगो न सांख्यं धर्म्म उद्धव।
न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्ज्जिता ॥४०॥
तत्रैव
prabala bhaktir eva bhagavad-vasikarana-samartha na hi yoga-jnanadayah —
na sadhayati mam yogo na sankhyam dharma uddhava
na svadhyayas tapas tyago yatha bhaktir mamorjita [40]
Only intense devotion can subjugate the Supreme Lord; meditation, knowledge, and so on, cannot —
O Uddhava, pursuits such as eight-step yoga, knowledge of oneself as one with Brahma, brahminical religiosity and Vedic study, all kinds of austerity, selflessness in asceticism — none of these can bind Me as intense devotion does.
कृष्णभक्तिः श्वपाकानपि जन्मदोषात्पुनाति —
भक्त्याहमेकया ग्राह्यः श्रद्धयात्मा प्रियः सताम्।
भक्तिः पुनाति मन्निष्ठा श्वपाकानपि सम्भवात् ॥४१॥
तत्रैव
krsna-bhaktih svapakan api janma-dosat punati —
bhaktyaham ekaya grahyah sraddhayatma priyah satam
bhaktih punati man-nistha svapakan api sambhavat [41]
Krishna-bhakti delivers even barbarous outcasts from the contamination of their low birth —
I, who am dear to the sadhus, can be reached only by devotion born of unalloyed faith. Even a dog-flesh-eating outcast who dedicates himself to exclusive devotion for Me is delivered from the influence of the wretched circumstances of his birth.
प्रबला भक्तिरजितेन्द्रियानपि विषयभोगादुद्धरति —
बाध्यमानोऽपि मद्भक्तो विषयैरजितेन्द्रियः।
प्रायः प्रगल्भया भक्त्या विषयैर्नाभिभूयते ॥४२॥
तत्रैव
prabala bhaktir ajitendriyan api visaya-bhogad-uddharati —
badhyamano ’pi mad-bhakto visayair ajitendriyah
prayah pragalbhaya bhaktya visayair nabhibhuyate [42]
Intense devotion delivers even persons of uncontrolled senses from worldly enjoyment —
A person adopting the path of devotion may suffer the obstacle of his mind loitering somewhat in thoughts of mundanity, due to former habits of sensual dalliance. As he cultivates devotion, his service aptitude develops. And the more his boldness to serve increases, the more that materialistic devotee is gradually able to curb his attraction for the mundane. The only cause of failure for such aspirants is their lack of sincerity.
लब्धशुद्धभक्तिबीजस्य निर्विण्णस्यानुभूतदुःखात्मककामस्वरूपस्यापि तत्त्यागासामर्थ्यगर्हणशीलस्य तत्र निष्कपटनिष्ठापूर्व्वकयाजितभक्त्यङ्गस्य भक्तस्य शनैर्भगवान्हृदयोदितः सन्निखिलाविद्यातत्कार्य्याणि च विध्वंसयन्निरवच्छिन्ननिजचिन्मयविलासधामैवाविष्करोति —
जातश्रद्धो मत्कथासु निर्व्विण्णः सर्व्वकर्म्मसु।
वेद दुःखात्मकान्कामान्परित्यागेऽप्यनीश्वरः ॥४३॥
ततो भजेत मां प्रीतः श्रद्धालुर्दृढनिश्चयः।
जुषमाणश्च तान्कामान्दुःखोदर्कांश्च गर्हयन् ॥४४॥
प्रोक्तेन भक्तियोगेन भजतो माऽसकृन्मुनेः।
कामा हृदय्या नश्यन्ति सर्व्वे मयि हृदि स्थिते ॥४५॥
भिद्यते हृदयग्रन्थिश्चिद्यन्ते सर्व्वसंशयाः।
क्षीयन्ते चास्य कर्म्माणि मयि दृष्टेऽखिलात्मनि ॥४६॥
तत्रैव
labdha-suddha-bhakti-bijasya nirvinnasyanubhuta-duhkhatmaka-kama-svarupasyapi tat tyagasamarthya-garhana-silasya tatra niskapata-nistha-purvaka-yajita-bhakty-angasya bhaktasya sanair bhagavan hrdayoditah san nikhilavidya tat karyani cha vidhvamsayan-niravachchhinna-nija-chinmaya-vilasa-dhamaivaviskaroti —
jata-sraddho mat-kathasu nirvinnah sarva-karmasu
veda duhkhatmakan kaman parityage ’py anisvarah [43] tato bhajeta mam pritah sraddhalur drdha-nischayah
jusamanas cha tan kaman duhkhodarkams cha garhayan [44] proktena bhakti-yogena bhajato ma ’sakrn muneh
kama hrdayya nasyanti sarve mayi hrdi sthite [45] bhidyate hrdaya-granthis chidyante sarva-samsayah
ksiyante chasya karmani mayi drste ’khilatmani [46]
For one who receives the seed of devotion, who is selfless and penitent, denouncing his inability to abandon mundane enjoyment despite realising it to be the embodiment of suffering, and who sincerely gives himself incessantly to all the practices of devotion — in the heart of such a devotee, the Supreme Lord ascends like the rising sun to annihilate all ignorance with its reactions, revealing His divine personality in all its pristine glory —
He who has imbibed heart’s faith in the tidings of My Name, Nature, and Pastimes; who has become indifferent to all kinds of fruitive work and its rewards; who has learnt that all forms of enjoyment of sensual passions ultimately transform into misery, yet he is unable to fully abandon such passions — such a faithful devotee, being determined that his shortcomings will be dispelled by the potency of devotion, gradually comes to abhor those evil passions that enslave him, knowing the havoc they wreak — and he serves Me with love: when his objective is pure and sincere, I give him My mercy.
In this way, the introspective devotee unceasingly absorbs himself in all the practices of devotional service as enunciated by Me. And I, who am situated in the heart of My devotee, strike at the root of all the material urges that infect his heart, reducing them to oblivion.
By bringing Me — the Soul of all souls — into his heart, no evil can remain there. Swiftly is the hard knot of mundane ego severed, all doubts are slashed, and all mundane action is exhausted for that earnestly aspiring devotee.
ज्ञानवैराग्यादीनां कदाचित्शुद्धभक्तिबाधकत्वमतो न भक्त्यङ्गत्वम् —
तस्मान्मद्भक्तियुक्तस्य योगिनो वै मदात्मनः।
न ज्ञानं न च वैराग्यं प्रायः श्रेयो भवेदिह ॥४७॥
तत्रैव
jnana-vairagyadinam kadachit suddha-bhakti-badhakatvam ato na bhakty-angatvam —
tasman mad-bhakti-yuktasya yogino vai mad-atmanah
na jnanam na cha vairagyam prayah sreyo bhaved iha [47]
Since pursuits based on knowledge-cum-renunciation are sometimes agents of obstruction to pure devotion, they can never be integral parts of devotion —
The practise of dry gnosticism and stoic abnegation (jnan and vairagya) are unnecessary, and generally cannot be beneficial, for the faithful devotee who dedicates his heart and all his activities to the service of My lotus feet. (Even if jnan and vairagya are superficially employed in a preliminary stage, they are nonetheless not to be considered integral parts of pure devotion, which stands independently in her divine superexcellence.)
श्रद्धाया एव केवलभक्त्यधिकारदातृत्वं न जात्यादेः —
केवलेन हि भावेन गोप्यो गावो नगा मृगाः।
येऽन्ये मूढधियो नागाः सिद्धा मामीयुरञ्जसा ॥४८॥
तत्रैव
sraddhaya eva kevala-bhakty-adhikara-datrtvam na jatyadeh —
kevalena hi bhavena gopyo gavo naga mrgah
ye ’nye mudha-dhiyo nagah siddha mam iyur anjasa [48]
It is faith that qualifies one for exclusive devotion, not birth or any other worldly qualification —
O Uddhava, simply by their unalloyed hearts did the cowherd ladies, the cows of Vraja, the trees headed by the Yamalarjunas, the animals, the snakes headed by the evil Kaliya, and various objects of stultified intelligence headed by the shrubs and creepers of Vrndavan all attain perfection and swiftly reach Me. (Herein, sadhana-siddha Gopis and various other devotees who attained to perfection by pure devotional practise have been referred to.)
शास्त्रविहितस्वधर्म्मत्यागेनापि भगवद्भजनमेव कर्त्तव्यम् —
आज्ञायैव गुणान्दोषान्मयादिष्टानपि स्वकान्।
धर्म्मान्सन्त्यज्य यः सर्व्वान्मां भजेत्स च सत्तमः ॥४९॥
तत्रैव
sastra-vihita-svadharma-tyagenapi bhagavad-bhajanam eva kartavyam —
ajnayaiva gunan dosan mayadistan api svakan
dharman santyajya yah sarvan mam bhajet sa cha sattamah [49]
One must worship Lord Hari, even if it is necessary to abandon scripturally enjoined prescribed duties to do so —
In the scriptures of religion, I, the Supreme Lord, have instructed men of all statuses of life in their duties. Duly comprehending the purificatory virtue of executing those prescribed duties as well as the vice of neglecting them, one who abandons all allegiance to such dutifulness in order to engage in My devotional service is the best of honest men (sadhu).
सर्व्वजीवावताराणामप्यात्मस्वरूपः स्वयंरूपो व्रजकिशोर एव सकलस्वरूपवृत्तिरससमाहारमधुरभावेन श्रुतिस्मृतिविहितपतिदेवतादिनिष्ठापरित्यागेनैव तत्क्रीडा पुत्तलकैरिव जीवैः कामरूपानुगत्येन भजनीयः।निखिलक्लेशदुष्टासुरसमाजपतिपुत्त्रादिभयात्स रक्षिष्यत्येव —
तस्मात्त्वमुद्धवोत्सृज्य चोदनां प्रतिचोदनाम्।
प्रवृत्तिञ्च निवृत्तिञ्च श्रोतव्यं श्रुतमेव च ॥५०॥
मामेकमेव शरणमात्मानं सर्व्वदेहिनाम्।
याहि सर्व्वात्मभावेन मया स्या ह्यकुतोभयः ॥५१॥
तत्रैव
sarva-jivavataranam apy atma-svarupah svayam-rupo vraja-kisora eva sakala-svarupa-vrtti-rasa-samahara-madhura-bhavena sruti-smrti-vihita-pati-devatadi-nistha-parityagenaiva tat-krida-puttalakair iva jivaih kama-rupanugatyena bhajaniyah. nikhila-klesa-dustasura-samaja-pati-puttradi-bhayat sa raksisyaty eva —
tasmat tvam uddhavotsrjya chodanam pratichodanam
pravrttin cha nivrttin cha srotavyam srutam eva cha [50] mam ekam eva saranam atmanam sarva-dehinam
yahi sarvatma-bhavena maya sya hy akutobhayah [51]
The original form of the Lord is Vraja Kisor, the adolescent cowherd boy of Vrndavan, and He is the Soul of all souls and of all incarnations of God as well. Actually forsaking the Vedic and allied scriptural injunctions of allegiance to husband and venerable personages headed by the demigods, one should, as the soul’s pursuit in divine consorthood — the natural aggregate of all devotional mellows — follow the path of aspiring for union with that transcendental cowherd exclusively for His transcendental pleasure, and serve Him in pure devotion like a play-doll in His hands. He unfailingly protects one from the fear of all tribulation, demons, society, husband, son and family —
O Uddhava, totally abandoning the precepts of religiosity incited by the Vedas and corroborated in the smrti scriptures, rejecting all injunctions and prohibitions, either well-known or yet to be known, take exclusive refuge in Me, the Soul of all beings — Sri Krishna, the Sweet Absolute. When you can do that with every mellow of your heart, you will be situated in My heart and thus not threatened from any quarter.
जीवानां त्यक्तभुक्तिमुक्तिदेवतान्तराप्तिस्पृहानां गृहीतश्रीकृष्णानुगत्यमयजीवनानामेव नित्यस्वरूपसिद्धिस्तदन्तरङ्गश्रीरूपानुगभजनपरिकरत्वञ्च सम्पद्यते —
मर्त्त्यो यदा त्यक्तसमस्तकर्म्मा
निवेदितात्मा विचिकीर्षितो मे।
तदामृतत्वं प्रतिपद्यमानो
ममात्मभूयाय च कल्पते वै ॥५२॥
तत्रैव
jivanam tyakta-bhukti-mukti-devatantarapti-sprhanam grhita-sri-krsnanugatyamaya-jivananam eva nitya-svarupa-siddhis-tad-antaranga-sri-rupanuga-bhajana-parikaratvan cha sampadyate —
martyo yada tyakta-samasta-karma
niveditatma vichikirsito me
tadamrtatvam pratipadyamano
mamatma-bhuyaya cha kalpate vai [52]
Utterly abandoning desire for worldly enjoyment or liberation, or the desire to become one of the demigods, the souls who embrace the service of Sri Krishna realise their eternal divine identity and attain confidential servitude to the Lord, gaining admission into the group of the followers of Srila Rupa Goswami —
When the mortal being gives up all worldly attempts, completely offers himself to Me, and acts exclusively according to My desire, he attains to the state of nectar, or positive immortality. He is then accepted: he becomes qualified to enjoy the acme of divine ecstasy, united with Me as My family member.
स्वप्रियपरिकरेण विना श्रीभगवतोऽप्यात्मसत्तायामप्यनभिलाषः —
नाहमात्मानमाशासे मद्भक्तैः साधुभिर्विना।
श्रियञ्चात्यन्तिकीं ब्रह्मन्येषां गतिरहं परा ॥५३॥
तत्रैव
sva-priya-parikarena vina sri-bhagavato ’py atma-sattayam apy anabhilasah —
naham atmanam asase mad-bhaktaih sadhubhir vina
sriyan chatyantikim brahman yesam gatir aham para [53]
Even the Supreme Lord does not wish to lead a life without the company of His beloved associates —
O best of the brahmans, without the company of those sadhus for whom I alone am the only shelter, I desire neither the bliss of My own nature nor My eternal six opulences.
अनन्यभजनमेव श्रीभगवतो भक्तानाञ्च परस्परं त्यागासहने कारणम् —
ये दारागारपुत्त्राप्तप्राणान्वित्तमिमं परम्।
हित्वा मां शरणं याताः कथं तांस्त्यक्तुमुत्सहे ॥५४॥
तत्रैव
ananya-bhajanam eva sri-bhagavato bhaktanan cha parasparam tyagasahane karanam —
ye daragara-puttrapta-pranan vittam imam param
hitva mam saranam yatah katham tams tyaktum utsahe [54]
In exclusive devotion, the Supreme Lord and His devotees cannot tolerate each other’s separation —
They have left home, son, wife, relatives, wealth, life, this world, the next world — just to surrender to Me. How can I ever dream of leaving them?
मधुररसस्यैव श्रीहरिवशीकरणे मुख्यत्वं तत्राधिष्ठितस्य दर्शनमेव सम्पूर्णदर्शनम् —
मयि निर्बन्धहृदयाः साधवः समदर्शनाः।
वशे कुर्व्वन्ति मां भक्त्या सत्स्त्रियः सत्पतिं यथा ॥५५॥
तत्रैव
madhura-rasasyaiva sri-hari-vasikarane mukhyatvam tatradhisthitasya darsanam eva sampurna-darsanam —
mayi nirbandha-hrdayah sadhavah sama-darsanah
vase kurvanti mam bhaktya sat-striyah sat-patim yatha [55]
Divine consorthood is the principle subduer of Sri Hari, and the vision of those who adopt it is perfect and complete —
As a chaste wife charms her virtuous husband, the sadhus of poised vision who adore Me with all their hearts similarly charm Me by the influence of their love.
श्रीलीलापुरुषोत्तमस्य स्वेच्छाकृतस्वाश्रयविग्रहगणानुगत्यमयनिजनित्यव्रजवास्तवमूलपरिचयप्रकाशे प्रीतितत्त्वस्यैव मौलिकत्वात्न्यायाद्यस्य तदाश्रितत्वं तदधीनत्वञ्च द्विजस्य हरिभक्तवश्यत्वञ्च प्रकाशितम् —
अहं भक्तपराधीनो ह्यस्वतन्त्र इव द्विज।
साधुभिर्ग्रस्तहृदयो भक्तैर्भक्तजनप्रियः ॥५६॥
तत्रैव
sri-lila-purusottamasya svechchhakrta-svasraya-vigraha-gananugatyamaya-nija-nitya-vraja-vastava-mula-parichaya-prakase priti-tattvasyaiva-maulikatvat nyayady asya tad asritatvam tad adhinatvan cha dvijasya hari-bhakta-vasyatvan cha prakasitam —
aham bhakta-paradhino hy asvatantra iva dvija
sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah [56]
The Original Supreme Lord of divine Pastimes — the son of the King of Vraja — is by nature submissive to His surrendered souls, by His own sweet will. In the manifestation of the Lord’s eternal fundamental identity, it is revealed that because love is everything to Him, law is naturally dependent upon and thus subordinate to love, and a brahman is subordinate to the devotee of the Lord —
O My dear brahman, I am subordinate to My devotee, and therefore I am like one who has no independence. The sadhu devotees have captured My heart. And not to speak of My devotees, those who are devoted to My devotees are also dear to Me.
श्रीकृष्णप्रपन्नेषु त्यक्ताखिलस्वजनस्वधर्म्मेषु तत्पादैकरतेषु तद्विरहकातरेषु श्रीभगवतो निजनामप्रेमपरिकरविग्रहलीलारसप्रदानेन परमात्मीयवत्परिपालनप्रतिश्रुतिरूपा परमाश्वासवाणी —
तमाह भगवान्प्रेष्ठं प्रपन्नार्त्तिहरो हरिः।
ये त्यक्तलोकधर्म्माश्च मदर्थे तान्विभर्म्म्यहम् ॥५७॥
तत्रैव
sri-krsna-prapannesu tyaktakhila-svajana-svadharmesu tat-padaika-ratesu tad-viraha-kataresu sri-bhagavato nija-nama-prema-parikara-vigraha-lilarasa-pradanena paramatmiyavat paripalana-pratisruti-rupa paramasvasa-vani —
tam aha bhagavan prestham prapannarti-haro harih
ye tyakta-loka-dharmas cha, mad arthe tan vibharmy aham [57]
For the devotees who have surrendered to the lotus feet of Sri Krishna, who have given up their families and prescribed duties for Him, and who within their deep absorption in His service feel brokenhearted by His separation, the Lord’s message of supreme reassurance is His pledge as the most intimate family member to maintain the life of His devotee by giving His own Name, affection, associates, body, and the ambrosia of His Pastimes —
The Supreme Lord Sri Hari, the vanquisher of the anguish of His surrendered souls, told His dearmost surrendered soul (Uddhava, the messenger):
‘I personally maintain those who have given up their prescribed duties and social obligations for Me.’
इति श्रीप्रपन्नजीवनामृते
श्रीभगवद्वचनामृतं
नाम नवमोऽध्यायः
iti sri-prapanna-jivanamrte
sri-bhagavad-vachanamrtam
nama navamo ’dhyayah
thus ends the ninth chapter
Words of Nectar from the Supreme Lord
in