FolioCorpusŚrīmad-Bhāgavatam

11.23 · The Song of the Avantī Brāhmaṇa

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Book Bhagavata Canto 11 · S.U.M
U Uddhava Gita SB 11.7–11.29 · 13 sub-topics Open on bhagavata.keshavaswami.com ↗
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U - Uddhava-gita (7-29) In response to Uddhava’s heartfelt request, Krishna advised him to embrace renunciation and prepare to leave this world. Seeking guidance on how best to do this, Krishna began His explanations on a variety of topics, focusing in on the glory of pure devotional service. Particularly interesting passages include the instructions of the twenty-four gurus, the Bhiksu-gita and the Aila-gita. There is also an exposition on Varnasrama-dharma, as well as an explanation of the various constituents of material nature. These profound teachings are famed as the Uddhava-gita.

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U - Uddhava-gita (7-29)

U - Uddhava-gita (7-29) In response to Uddhava’s heartfelt request, Krishna advised him to embrace renunciation and prepare to leave this world. Seeking guidance on how best to do this, Krishna began His explanations on a variety of topics, focusing in on the glory of pure devotional service. Particularly interesting passages include the instructions of the twenty-four gurus, the Bhiksu-gita and the Aila-gita. There is also an exposition on Varnasrama-dharma, as well as an explanation of the various constituents of material nature. These profound teachings are famed as the Uddhava-gita.

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Avanti Brahmana and Bhiksu-Gita

U - Uddhava-gita (7-29) Avanti Brahmana and Bhiksu-Gita Chapter 23 Krishna narrated the story of a brahmana from Avanti who was plagued by greed and miserliness, and later found himself being exploited by his very own family members. Aside from them, his wealth was snatched away by thieves, governments, time and ultimately the will of providence. In that dire condition, stripped of everything, left poverty-stricken and alone, a deep feeling of renunciation developed within him. In an outpouring of spiritual realisation, he described the evils that arise with the acquisition of wealth; one loses their character and their relationships, spiralling into more and more misery. He concluded that the time had come to embrace detachment, and thus entered the sannyasa order of life. Begging from door to door, he was often verbally and physically attacked by ignorant persons unaware of his spiritual calibre. The Avanti brahmana , however, was completely fixed. In one celebrated verse, he described how the mind is the cause of all distress, and in another famous verse, known as the ‘sannyasa-mantra,’ he described how one can cross the insurmountable ocean of the material world through unbreakable determination in devotional service.

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Deity Worship and Bhakti-Yoga

U - Uddhava-gita (7-29) Deity Worship and Bhakti-Yoga Chapter 27, 28, 29 Uddhava requested Krishna to detail the process of deity worship. In response, Krishna first explained the different ways in which the deity can appear. The worshipper ( pujari ) must be clean, chant appropriate mantras , use the best paraphernalia possible, recite the holy name, and most of all, offer the worship with genuine devotion. Uddhava was confused: “The material body is dull, while the spirit soul is full of knowledge, so who actually experiences material existence?” Krishna explained that when the soul falsely identifies with the body, this material consciousness manifests, although it is actually like a dream state. Jnana-yoga assists one in distinguishing the spiritual from the material, the eternal from the temporary, and true happiness from fleeting sense enjoyment. Such clarity is required to remain steady and focused on the journey to purity. Krishna then described the yoga practice, which can afford one psychophysical benefits and mystic perfections. After hearing these descriptions, Uddhava requested Krishna to give a conclusive answer on the most effective means of perfection. Krishna again highlighted the supremacy of bhakti-yoga: “Always remembering Me, one should perform all his duties for Me without becoming impetuous. With mind and intelligence offered to Me, one should fix his mind in attraction to My devotional service.” He went on to describe the activities and consciousness of a bhakti-yogi . Krishna then instructed Uddhava to renounce the world and travel to Badarikasrama. The thought of separation overwhelmed Uddhava, who was in tears, but he installed the Lord within his heart and dutifully departed.

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Before and After the Uddhava-Gita

U - Uddhava-gita (7-29) Deity Worship and Bhakti-Yoga Before and After the Uddhava-Gita The events preceeding the Uddhava-gita and the subsequent history involving Maitreya and Vidura, are described in several sections of the Srimad-Bhagavatam. After the demigods profusely thanked Krishna for fulfilling His mission on earth, they invited Him to depart. First, Krishna arranged for the Yadu dynasty to be cursed, knowing that only by His arrangement could they be removed from the world. When Uddhava, Krishna’s cousin and dear associate, understood these plans, he requested to depart the world with his Lord. Krishna, however, encouraged Uddhava to prepare for sannyasa , and instructed him in transcendental knowledge (Uddhava-gita), the longest philosophical section in the entire Srimad-Bhagavatam. During His 125 years on Earth, Krishna visited Vrindavana, Mathura, Dwaraka, Hastinapura, other planetary systems, and even Maha Vaikunthaloka. The Lord had not, however, visited Badarikasrama where Nara-Narayana Rishis and the sages were eagerly waiting for Him. Thus, after imparting the knowledge, Krishna instructed Uddhava to travel to Badarikasrama and share the wisdom with them. Uddhava honoured Krishna’s wish and travelled to the North. While Uddhava was en route to Badarikasrama he heard about the Lord’s journey to Prabhasa. Turning back and following Lord Krishna from behind, he saw the Lord alone just after the withdrawal of the Yadu dynasty. The Lord then revealed further knowledge of Himself. It was at this time that Maitreya was present and heard those conversations. [ 37 ] After enlightening Uddhava, Krishna requested them both to leave; Uddhava to Badarikasrama and Maitreya to Haridwar. On his way to Badarikasrama, Uddhava halted in Vrindavana and on the banks of the Yamuna he met Vidura. Their conversation ( Canto Three, Chapters 1 - 4 ) revolved around many of Krishna’s pastimes. Vidura was hungry to know more about Krishna’s final instructions, and Uddhava thus directed him to meet Maitreya in Haridwar, since the Rishi had heard the very same instructions. Uddhava then continued to Badarikasrama, while Vidura and Maitreya met in Haridwar and had an enlightening conversation ( Canto Three, Chapter 5 onwards).

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Essential Similarities

U - Uddhava-gita (7-29) Deity Worship and Bhakti-Yoga Essential Similarities When we examine the Uddhava-gita and Bhagavad-gita, we clearly see that Krishna was teaching the same essential principles in both discourses. Here are some examples: 1) Comprehensiveness of the Knowledge: Bhagavad-gita 7.2: “I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.” Srimad-Bhagavatam 11.29.32: “When an inquisitive person comes to understand this knowledge, he has nothing further to know. After all, one who has drunk the most palatable nectar cannot remain thirsty.” 2) Studying the Conversation: Bhagavad-gita 18.70: “And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.” Srimad-Bhagavatam 11.29.27-28: “He who loudly recites this supreme knowledge, which is the most lucid and purifying, becomes purified day by day, for he reveals Me to others with the lamp of transcendental knowledge. Anyone who regularly listens to this knowledge with faith and attention, all the while engaging in My pure devotional service, will never become bound by the reactions of material work.” 3) Sharing the Wisdom: Bhagavad-gita 18.68-69: “For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me. There is no servant in this world more dear to Me than he, nor will there ever be one more dear.” Srimad-Bhagavatam 11.29.26: “One who liberally disseminates this knowledge among My devotees is the bestower of the Absolute Truth, and to him I give My very own self.” 4) Concluding Words: Bhagavad-gita 18.65 - 66 : “Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” Srimad-Bhagavatam 11.29.34: “A person who gives up all fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing My own opulences.” 5) Qualification to Understand: Bhagavad-gita 18.67: “This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.” Srimad-Bhagavatam 11.29.30: “You should not share this instruction with anyone who is hypocritical, atheistic or dishonest, or with anyone who will not listen faithfully, who is not a devotee, or who is simply not humble.” 6) Effect on Listener: Bhagavad-gita 18.72 - 73 : Krishna: “O son of Prtha, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?” Arjuna: “My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.” Srimad-Bhagavatam 11.29.29 / 37 : Krishna: “My dear friend Uddhava, have you now completely understood this transcendental knowledge? Are the confusion and lamentation that arose in your mind now dispelled?” Uddhava: “O unborn, primeval Lord, although I had fallen into the great darkness of illusion, my ignorance has now been dispelled by Your merciful association. Indeed, how can cold, darkness and fear exert their power over one who has approached the brilliant sun?”

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Uddhava-Gita

U - Uddhava-gita (7-29) Deity Worship and Bhakti-Yoga Uddhava-Gita “The word sampatitam indicates that the falldown of the living entity is complete. In other words, he cannot get up again. Sri Uddhava therefore appeals to the Lord to be kind to these poor fallen souls, humbly represented by his own self. If one receives the Lord’s mercy, then even without any further qualification one can go back home, back to Godhead; and without the mercy of Lord Krishna, the most learned, austere, powerful, wealthy or beautiful man will be pathetically crushed by the material world’s machinery of illusion. The Supreme Personality of Godhead, as described here, is mahanubhava , or the greatest, most powerful and most merciful personality, whose influence extends everywhere. The Lord’s mercy is manifest in the form of His nectarean instructions such as Bhagavad-gita and the Uddhava-gita, being spoken here.” (11.19.10) The Uddhava-gita is an expansion of the Bhagavad-gita. Srila Prabhupada explains: “Undoubtedly, the Bhagavad-gita was spoken by the Lord on the Battlefield of Kuruksetra just to encourage Arjuna to fight, and yet to complete the transcendental knowledge of Bhagavad-gita, the Lord instructed Uddhava. The Lord wanted Uddhava to fulfill His mission and disseminate knowledge which He had not spoken even in Bhagavad-gita.” (SB 3.4.32)

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Entanglement, Liberation and Pure Love

U - Uddhava-gita (7-29) Entanglement, Liberation and Pure Love Chapter 10, 11, 12 Sukadeva Goswami continued narrating the instructions of Krishna to Uddhava. All forms of material enjoyment, even to the point of heavenly pleasures, are limited, temporary and full of duality. In the futile pursuit of such experiences, one degrades himself more and more. The entangled spirit soul begins the journey ‘back to purity’ after receiving transcendental knowledge from a spiritual master. By cultivating the mood and qualities of a true disciple, following transcendental instructions and engaging one’s propensities within the Varnasrama system, one gains release from material entanglement. Like two birds in a tree, the Lord and living entity reside within the body. The Lord is eternally liberated, sitting as an observer, while the conditioned soul perpetually tries to enjoy the fruits of the tree. When the soul is awakened to real knowledge he becomes liberated, and even though residing within the body, becomes completely detached from the enjoying spirit, never considering himself the ‘doer.’ The ultimate purpose of material detachment and Vedic study is to usher one into a loving relationship with the Lord. Such connection with the Lord, and the subsequent practice of devotional activities, causes numerous saintly qualities to manifest in one’s character. The most essential quality is surrender to Krishna since, it triggers all subsequent qualities to automatically appear. In conclusion, Krishna glorified the Vrindavana gopis , whose standard of love is beyond compare. Their deep attachment meant that every moment was spent in consciousness of Krishna. More important than gaining volumes of knowledge, Krishna explained, is to follow in their footsteps and develop a similar intensity of surrender and devotion.

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Knowledge to Bhakti

U - Uddhava-gita (7-29) Knowledge to Bhakti Chapter 19, 20, 21 Transcendental knowledge of the Lord should translate into an awakening of pure bhakti . All regulations, duties and recommendations of sastra are meant to bring one to this spontaneous devotion. After Uddhava asked a range of wonderful questions, Krishna, amongst other things, described the character of a self-realised soul and the deeper meaning of being tolerant, charitable, austere, heroic and truthful. He explained the real substance of happiness in life and who is actually a genuine friend. Though unalloyed bhakti is the ultimate goal, scriptures may promote various practices of study, austerity and fruitive work in a bid to gradually elevate the religious practitioner to a higher level of purity. Human birth on the earthly planets is the most wondrous gift, since it affords the soul the best opportunity to perfect life and escape material entanglement. Thus, by good fortune, if one begins the path of bhakti and attains the platform of pure devotion, relative considerations of purity and impurity no longer affect them. Such persons transcend good and bad karma.

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Pururava – Aila-Gita

U - Uddhava-gita (7-29) Pururava – Aila-Gita Chapter 26 Krishna recounted the history of Emperor Pururava, also known as Aila, who was attracted by the heavenly damsel, Urvasi. [ 36 ] After marrying her and later being separated, he was devastated, but eventually developed a deep spirit of renunciation. He expressed his innermost feelings in a song known as the Aila-gita: Absorbed in sense gratification, one becomes oblivious to the passing of time, neglecting the real purpose of life. Of material pleasures, sexual attraction is overwhelmingly strong, able to trap even the most powerful personalities in a web of illusion. Lust is ever-demanding and never satiated, and only one awakened by spiritual knowledge can break free. Though the body is temporary machinery, it’s packaged in such a way as to attract the mind. Thus, one must be constantly vigilant, avoid material enjoyers, and instead find the saintly souls who can cut such dangerous attachments of the mind with their sharpened words of wisdom. Freed from his material illusion, the Emperor attained perfect realisation of the Supreme Lord.

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Topmost Yoga System

U - Uddhava-gita (7-29) Topmost Yoga System Chapter 13, 14, 15, 16 Krishna stressed the necessity of developing the mode of goodness ( sattva ) in one’s mindset, lifestyle and habits, and then eventually transcending it through devotion. Fascinated, Uddhava asked the Lord to repeat the instructions He had previously imparted regarding this. Once, when Brahma was questioned by his sons, headed by Sanaka, about overcoming desires for sense gratification, the engineer of the universe felt incapable of answering and turned to the Lord for assistance. Appearing in the form of a swan ( Hamsa-avatara ), the Lord explained the nature of the mind. Not only is the mind drawn towards sense objects, but sense objects enter within the mind. Only by fixing the mind on the Lord, can one escape its devious influence. When we see the material energy independently of Krishna, it is likened to a dream state. For such persons, whether in wakefulness, sleep or deep sleep, all three are illusory since their grasp of reality is fundamentally flawed. Krishna reassured Uddhava that even if one is unable to give up sense gratification, the power of devotional service will eventually elevate them to the perfectional stage. With a vigilant eye, one should guard against the temptations of sense gratification, and learn to practice with the heart. When Uddhava desired clarification on which yoga system is most evolved, Krishna described the various mystic perfections (eight primary and ten secondary) and the processes to obtain them. The Lord then emphasised that practice of devotional service ( bhakti-yoga ) bears all these fruits, and most importantly connects one to the Supreme Person in a very intimate way. The Lord becomes conquered by pure devotion. Just as Krishna described His opulences to Arjuna in the Bhagavad-gita, Krishna explained to Uddhava how He is the essence of everything found in the world.

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Twenty-Four Gurus

U - Uddhava-gita (7-29) Twenty-Four Gurus Chapter 7, 8, 9 Sukadeva Goswami continued narrating the conversation between Krishna and Uddhava. Krishna confirmed He was indeed leaving the world. He urged Uddhava to embrace sannyasa and plan his departure too, since Kali-yuga would soon begin. Uddhava, feeling himself lowly and unqualified, requested an injection of transcendental knowledge to awaken his natural detachment. Krishna first explained how an intelligent person can observe the world around them and decipher powerful lessons to elevate their consciousness. To illustrate this, He narrated the story of an avadhuta brahmana who was wandering carefree in deep spiritual ecstasy. When Maharaja Yadu questioned him on how he attained such an enlightened state, the brahmana replied by delineating the 24 gurus through whom he received profound spiritual instruction. Some key lessons from these gurus are below (not an exhaustive analysis): • Earth: One should remain undisturbed by aggressors and instead be absorbed in selfless service to others. • Air: Though surrounded by material objects, and situated within a material body, one must learn to remain aloof and untouched. • Sky: The individual soul and Supersoul never mix with anything nor can be divided by anything. • Water: Saintly persons are purifying and pleasing, constantly moving and enlightening others with the beautiful sound of their words. • Fire: One should absorb things and yet remain untained by them – saintly persons, for example, can incinerate the karmic reactions of their followers and remain unaffected. • Moon: Apparent changes in the body do not affect the soul, which remains constant and unchanged. • Sun: One should accept material objects and then utilise them at the appropriate time, remaining unsullied in the process. • Pigeon: One must be careful of excessive affection and attachment, which inevitably causes suffering. • Python: One should avoid excessive endeavours for material preservation, and instead remain focused on one’s real spiritual self-interest. • Ocean: Regardless of success or failure, prosperity or struggle, one must remain steady and serene. • Moth: One must not fall prey to the allurement of sense objects, of which attraction to the opposite sex is foremost. • Honeybee: One must guard against greed and over-consumption, only accepting what is required for his daily maintenance. • Elephant: One should carefully avoid exploiting and enjoying the opposite sex, lest they create more complexities for themselves. • Honey Thief: If one acquires wealth and greedily stores it, he will inevitably be plundered. • Deer: Saintly renunciates should avoid mundane entertainment in the form of singing, dance or music. • Fish: Failing to control the urges of the tongue will likely cause one’s spiritual downfall. • Pingala: Having unsuccessfully tried to enjoy the material world, one should develop detachment from the illusory pursuits of material family, friendship and love. • Kurara Bird: By renouncing attachment and possessiveness, one experiences spiritual happiness. • Child: One who gives up concerns of home, children and reputation can wander freely without any anxiety. • Young Girl and Bracelets: When people live communally there is inevitably conflict, disagreement and frivolous conversation. • Arrow Maker: Through yoga practice, one must steady the mind and focus it on the Supreme Lord without deviation. • Snake: One should avoid making complicated practical arrangements, and rather accept a simple lifestyle for maintenance of the body. • Spider: The Lord utilises His energies to create the cosmic manifestation, which eventually reenters within Himself again. • Wasp: Whatever one constantly meditates on, that he will surely become.

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Understanding Material Nature

U - Uddhava-gita (7-29) Understanding Material Nature Chapter 22, 24, 25 Material nature ( prakrti ), which is constituted of different material elements, is impregnated by the glance of the Supreme ( purusa ). These material elements are analysed and quantified by different philosophers in different ways, since various elements evolve from each other and are closely related. When the living entity harbours material desires, he becomes entangled in the cycle of samsara , entering various gross bodies according to the different modes of material nature. The mind accompanies the soul through its material sojourn. A wise person disassociates himself from material nature, which is full of frustration, and thus remains on the safe, spiritual platform. The Avanti brahmana is a prime example (narrated in next section). Sankhya philosophy delineates the evolution of various material elements. After they are manifested, secondary creation is overseen by Brahma, who is born upon a lotus stem. Various planetary realms are created for living entities possessing different karmic configurations. The philosophy of sankhya is ultimately aimed at helping one develop a sense of detachment, seeing that material nature is real, but temporary. All elements eventually merge back into each other, and then ultimately into the body of the Lord. The modes of nature, each with their unique characteristics, pervade every aspect of the material reality. When a particular mode defeats the others, there are clear, observable symptoms. Krishna goes on to describe the activities, knowledge, environment, approach to work, faith, food, happiness and final destination of those in different modes. The ultimate way to transcend such material influence is through the practice of devotional service.

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Varnasrama

U - Uddhava-gita (7-29) Varnasrama Chapter 17, 18 Satya-yuga was populated with one class of spotless individuals, known as hamsa , but after the cosmic cycle entered Treta-yuga, the system of Varnasrama was introduced. Each division of occupation ( varna ) and order of life ( asrama ) has its unique role and responsibility, and specific character traits which identify it. In summary, Krishna concluded: “The main religious duties of a sannyasi are equanimity and nonviolence, whereas for the vanaprastha austerity and philosophical understanding of the difference between the body and soul are prominent. The main duties of a householder are to give shelter to all living entities and perform sacrifices, and the brahmacari is mainly engaged in serving the spiritual master.” Beyond all such divisions is the paramahamsa , who has purified the heart and is intimately connected with the Lord.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 11.23.1

↗
श्रीबादरायणिरुवाच स एवमाशंसित उद्धवेन भागवतमुख्येन दाशार्हमुख्य: । सभाजयन् भृत्यवचो मुकुन्द- स्तमाबभाषे श्रवणीयवीर्य: ॥ १ ॥
śrī-bādarāyaṇir uvāca
[shree-baadaraayanir uvaacha]
sa evam āśaṁsita uddhavena
[sa evam aashamsita uddhavena]
bhāgavata-mukhyena dāśārha-mukhyaḥ
[bhaagavata-mukhyena daashaarha-mukhyah]
sabhājayan bhṛtya-vaco mukundas
[sabhaajayan bhritya-vacho mukundas]
tam ābabhāṣe śravaṇīya-vīryaḥ
[tam aababhaashe shravaneeya-veeryah]
Word-for-word
śrī-bādarāyaṇiḥ uvāca — Śrī Śukadeva Gosvāmī said saḥ — He evam — thus āśaṁsitaḥ — respectfully requested uddhavena — by Uddhava bhāgavata — of the devotees mukhyena — by the greatest dāśārha — of the dynasty of Dāśārha (the Yadus) mukhyaḥ — the chief sabhājayan — praising bhṛtya — of His servant vacaḥ — the words mukundaḥ — Lord Mukunda, Kṛṣṇa tam — to him ābabhāṣe — began to speak śravaṇīya — most worthy of hearing about vīryaḥ — whose omnipotency.
Blended reading (Sanskrit + English inline)
śrī-bādarāyaṇir uvāca
śrī-bādarāyaṇiḥ uvāca
Śrī Śukadeva Gosvāmī said
sa evam āśaṁsita uddhavena
saḥ
He
evam
thus
āśaṁsitaḥ
respectfully requested
uddhavena
by Uddhava
bhāgavata-mukhyena dāśārha-mukhyaḥ
bhāgavata
of the devotees
mukhyena
by the greatest
dāśārha
of the dynasty of Dāśārha (the Yadus)
mukhyaḥ
the chief
sabhājayan bhṛtya-vaco mukundas
sabhājayan
praising
bhṛtya
of His servant
vacaḥ
the words
mukundaḥ
Lord Mukunda, Kṛṣṇa
tam ābabhāṣe śravaṇīya-vīryaḥ
tam
to him
ābabhāṣe
began to speak
śravaṇīya
most worthy of hearing about
vīryaḥ
whose omnipotency.
Śukadeva Gosvāmī said: Lord Mukunda, the chief of the Dāśārhas, having thus been respectfully requested by the best of His devotees, Śrī Uddhava, first acknowledged the fitness of his servant’s statements. Then the Lord, whose glorious exploits are most worthy of being heard, began to reply to him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Mukunda, the chief of the Dāśārhas, having thus been respectfully requested by the best of his devotees, Uddhava, first acknowledged the fitness of his servant’s statements. Then the Lord, whose glorious exploits are most worthy of being heard, began to reply to him. The Twenty-third Chapter, in the form of a song, describes how one’s money is stolen by wicked people, one is scolded, and one’s sorrow is removed by proper discrimination. Āśaṁsitaḥ means requested.
Related lectures
Personal Guidance
The Lord acknowledged Uddhava's statements as fitting and prepared to speak. Even great teachers begin by honoring the student's contribution.
Reflection Questions
  • When did I last receive acknowledgment as part of a teaching exchange?
  • How could I model acknowledgment with my own students or peers?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.2

↗
श्रीभगवानुवाच बार्हस्पत्य स नास्त्यत्र साधुर्वै दुर्जनेरितै: । दुरक्तैर्भिन्नमात्मानं य: समाधातुमीश्वर: ॥ २ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
bārhaspatya sa nāsty atra
[baarhaspatya sa naasty atra]
sādhur vai durjaneritaiḥ
[saadhur vai durjaneritaih]
duraktair bhinnam ātmānaṁ
[duraktair bhinnam aatmaanam]
yaḥ samādhātum īśvaraḥ
[yah samaadhaatum eeshvarah]
Word-for-word
śrī-bhagavān uvāca — the Supreme Personality of Godhead said bārhaspatya — O disciple of Bṛhaspati saḥ — he na asti — there is not atra — in this world sādhuḥ — a saintly person vai — indeed durjana — by uncivilized men īritaiḥ — used duruktaiḥ — by insulting words bhinnam — disturbed ātmānam — his mind yaḥ — who samādhātum — to compose īśvaraḥ — is capable.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead said
bārhaspatya sa nāsty atra
bārhaspatya
O disciple of Bṛhaspati
saḥ
he
na asti
there is not
atra
in this world
sādhur vai durjaneritaiḥ
sādhuḥ
a saintly person
vai
indeed
durjana
by uncivilized men
duraktair bhinnam ātmānaṁ
īritaiḥ
used
duruktaiḥ
by insulting words
bhinnam
disturbed
ātmānam
his mind
yaḥ samādhātum īśvaraḥ
yaḥ
who
samādhātum
to compose
īśvaraḥ
is capable.
Lord Śrī Kṛṣṇa said: O disciple of Bṛhaspati, there is virtually no saintly man in this world capable of resettling his own mind after it has been disturbed by the insulting words of uncivilized men.
Purport

In the modern age there is widespread propaganda ridiculing the path of spiritual realization, and thus even saintly devotees are disturbed to see the progress of human society being obstructed. Still, a devotee of the Lord must tolerate any personal insult, though he cannot tolerate offense against the Lord Himself or the Lord’s pure devotee.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Kṛṣṇa said: O disciple of Bṛhaspati! There is no saintly man in this world capable of resettling his own mind after it has been disturbed by the insulting words of uncivilized men. O disciple of Bṛhaspati! I respect your conclusive words, but the spiritual path is not known even to your guru Bṛhaspati. You should learn from me alone.
Personal Guidance
Hardly any saintly man can resettle his own mind after it has been disturbed by uncivilized men's insults. The Lord names the difficulty plainly.
Reflection Questions
  • Whose insults still rattle me long after the moment passes?
  • What practice begins to settle the mind back?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.3

↗
न तथा तप्यते विद्ध: पुमान् बाणैस्तु मर्मगै: । यथा तुदन्ति मर्मस्था ह्यसतां परुषेषव: ॥ ३ ॥
na tathā tapyate viddhaḥ
[na tathaa tapyate viddhah]
pumān bāṇais tu marma-gaiḥ
[pumaan baanais tu marma-gaih]
yathā tudanti marma-sthā
[yathaa tudanti marma-sthaa]
hy asatāṁ paruṣeṣavaḥ
[hy asataam parusheshavah]
Word-for-word
na — not tathā — in the same way tapyate — is caused pain viddhaḥ — pierced pumān — a person bāṇaiḥ — by arrows tu — however marma-gaiḥ — going to the heart yathā — as tudanti — prick marma-sthāḥ — attaching within the heart hi — indeed asatām — of evil persons paruṣa — harsh (words) iṣavaḥ — the arrows.
Blended reading (Sanskrit + English inline)
na tathā tapyate viddhaḥ
na
not
tathā
in the same way
tapyate
is caused pain
viddhaḥ
pierced
pumān bāṇais tu marma-gaiḥ
pumān
a person
bāṇaiḥ
by arrows
tu
however
marma-gaiḥ
going to the heart
yathā tudanti marma-sthā
yathā
as
tudanti
prick
marma-sthāḥ
attaching within the heart
hi
indeed
asatām
of evil persons
hy asatāṁ paruṣeṣavaḥ
paruṣa
harsh (words)
iṣavaḥ
the arrows.
Sharp arrows which pierce one’s chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words that become lodged within the heart when spoken by uncivilized men.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sharp arrows which pierce one’s chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words spoken by materialists that become lodged within the heart. Paruṣeṣavaḥ means “arrows of harsh words.”
Related lectures
Personal Guidance
Sharp arrows in the chest do not hurt as much as the arrows of harsh insulting words lodged in the heart. Words can do worse damage than weapons.
Reflection Questions
  • Which words spoken to me still sit lodged in my heart?
  • What might pulling them out involve?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.4

↗
कथयन्ति महत्पुण्यमितिहासमिहोद्धव । तमहं वर्णयिष्यामि निबोध सुसमाहित: ॥ ४ ॥
kathayanti mahat puṇyam
[kathayanti mahat punyam]
itihāsam ihoddhava
[itihaasam ihoddhava]
tam ahaṁ varṇayiṣyāmi
[tam aham varnayishyaami]
nibodha su-samāhitaḥ
[nibodha su-samaahitah]
Word-for-word
kathayanti — they tell mahat — greatly puṇyam — pious itihāsam — story iha — in this regard uddhava — My dear Uddhava tam — that aham — I varṇayiṣyāmi — will describe nibodha — please listen su-samāhitaḥ — with careful attention.
Blended reading (Sanskrit + English inline)
kathayanti mahat puṇyam
kathayanti
they tell
mahat
greatly
puṇyam
pious
itihāsam ihoddhava
itihāsam
story
iha
in this regard
uddhava
My dear Uddhava
tam ahaṁ varṇayiṣyāmi
tam
that
aham
I
varṇayiṣyāmi
will describe
nibodha su-samāhitaḥ
nibodha
please listen
su-samāhitaḥ
with careful attention.
My dear Uddhava, in this regard a most pious story is told, and I shall now describe it to you. Please listen with careful attention.
Purport

The Lord will now relate to Uddhava a historical account which teaches how to tolerate the insults of others.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Uddhava! In this regard a most purifying story is told, and I shall now describe it to you. Please listen with attention. Though we see that harsh words affect everyone, please hear a story which will render harsh words useless.
Personal Guidance
The Lord offers a most pious story and asks Uddhava to listen with careful attention. The teaching enters through narrative.
Reflection Questions
  • What story have I been told that holds the key to a current challenge?
  • Have I listened to it carefully enough?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.5

↗
केनचिद् भिक्षुणा गीतं परिभूतेन दुर्जनै: । स्मरता धृतियुक्तेन विपाकं निजकर्मणाम् ॥ ५ ॥
kenacid bhikṣuṇā gītaṁ
[kenachid bhikshunaa geetam]
paribhūtena durjanaiḥ
[paribhootena durjanaih]
smaratā dhṛti-yuktena
[smarataa dhriti-yuktena]
vipākaṁ nija-karmaṇām
[vipaakam nija-karmanaam]
Word-for-word
kenacit — by a certain bhikṣuṇā — sannyāsī gītam — sung paribhūtena — who was insulted durjanaiḥ — by impious persons smaratā — remembering dhṛti-yuktena — fixing his resolution vipākam — the consequences nija-karmaṇām — of his own past activities.
Blended reading (Sanskrit + English inline)
kenacid bhikṣuṇā gītaṁ
kenacit
by a certain
bhikṣuṇā
sannyāsī
gītam
sung
paribhūtena durjanaiḥ
paribhūtena
who was insulted
durjanaiḥ
by impious persons
smaratā dhṛti-yuktena
smaratā
remembering
dhṛti-yuktena
fixing his resolution
vipākaṁ nija-karmaṇām
vipākam
the consequences
nija-karmaṇām
of his own past activities.
Once a certain sannyāsī was insulted in many ways by impious men. However, with determination he remembered that he was suffering the fruit of his own previous karma. I will narrate to you his story and that which he spoke.
Purport

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments as follows. “Often those who give up the materialistic path and devote themselves to renunciation are attacked by impious persons. This analysis, however, is superficial, since the punishment is actually the cumulative result of one’s past karma. Some renunciants show lack of tolerance when presented with the remnants of their previous sins and thus are forced to enter again onto the path of impious life. Śrī Caitanya Mahāprabhu therefore instructs that one should become as tolerant as a tree. If a neophyte on the path of devotional service to the Lord’s pure devotees is attacked by envious persons, he must accept it as a consequence of his previous fruitive activities. One should be intelligent and avoid future unhappiness by rejecting the ethic of an eye for an eye, a tooth for a tooth. If one refuses to enter into enmity with envious men, they will automatically leave him alone.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Once a certain sannyāsī was insulted by impious men. However, with determination he remembered that he was suffering the results of his own previous karma. Vipakam means result.
Related lectures
Personal Guidance
Once a sannyāsī insulted by impious men remembered with determination that he was suffering his own karma's fruit. The frame turns reception of insult into spiritual practice.
Reflection Questions
  • When was an insult I suffered also my karma showing?
  • How could naming it as karma change my response?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.6

↗
अवन्तिषु द्विज: कश्चिदासीदाढ्यतम: श्रिया । वार्तावृत्ति: कदर्यस्तु कामी लुब्धोऽतिकोपन: ॥ ६ ॥
avantiṣu dvijaḥ kaścid
[avantishu dvijah kashchid]
āsīd āḍhyatamaḥ śriyā
[aaseed aadhyatamah shriyaa]
vārtā-vṛttiḥ kadaryas tu
[vaartaa-vrittih kadaryas tu]
kāmī lubdho ’ti-kopanaḥ
[kaamee lubdho ’ti-kopanah]
Word-for-word
avantiṣu — in the Avantī country dvijaḥ — brāhmaṇa kaścit — a certain āsīt — there was āḍhya-tamaḥ — very rich śriyā — with opulences vārtā — by business vṛttiḥ — earning his livelihood kadaryaḥ — miserly tu — but kāmī — lusty lubdhaḥ — greedy ati-kopanaḥ — very prone to anger.
Blended reading (Sanskrit + English inline)
avantiṣu dvijaḥ kaścid
avantiṣu
in the Avantī country
dvijaḥ
brāhmaṇa
kaścit
a certain
āsīd āḍhyatamaḥ śriyā
āsīt
there was
āḍhya-tamaḥ
very rich
śriyā
with opulences
vārtā-vṛttiḥ kadaryas tu
vārtā
by business
vṛttiḥ
earning his livelihood
kadaryaḥ
miserly
tu
but
kāmī lubdho ’ti-kopanaḥ
kāmī
lusty
lubdhaḥ
greedy
ati-kopanaḥ
very prone to anger.
In the country of Avantī there once lived a certain brāhmaṇa who was very rich and gifted with all opulences, and who was engaged in the occupation of commerce. But he was a miserly person — lusty, greedy and very prone to anger.
Purport

According to Śrīla Śrīdhara Svāmī, the Avantī country is the district of Malwa. This brāhmaṇa was extremely wealthy, doing business in agriculture, banking and so on. Being a miser, he suffered agony when his hard-earned wealth was lost, as will be described by the Lord Himself.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the country of Avantī there once lived a brāhmaṇa who was very rich and who was engaged in commerce. But he was infamous since he was lusty, greedy and very prone to anger. He lived in Mālava and maintained himself by agriculture and commerce. Kadaryaḥ means reproachable. It is said: ātmānaṁ dharma-kṛtyaṁ ca putra-dārāṁś ca pīḍayan | devatātithi-bhṛtyāṁś ca sa kadarya iti smṛtaḥ || The person who makes himself, performance of dharma, his wive, children, the devatās and guests suffer is reproachable.
Related lectures
Personal Guidance
In Avantī lived a rich brāhmaṇa engaged in commerce — but miserly, lusty, greedy, and prone to anger. Material success and inner vice coexisted in him.
Reflection Questions
  • Where do my outward successes hide inner vice?
  • What would honest inventory reveal?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.7

↗
ज्ञातयोऽतिथयस्तस्य वाङ्‍मात्रेणापि नार्चिता: । शून्यावसथ आत्मापि काले कामैरनर्चित: ॥ ७ ॥
jñātayo ’tithayas tasya
[jnaatayo ’tithayas tasya]
vāṅ-mātreṇāpi nārcitāḥ
[vaan-maatrenaapi naarchitaah]
śūnyāvasatha ātmāpi
[shoonyaavasatha aatmaapi]
kāle kāmair anarcitaḥ
[kaale kaamair anarchitah]
Word-for-word
jñātayaḥ — the relatives atithayaḥ — and guests tasya — his vāk-mātreṇa api — even by words na arcitāḥ — were not shown respect śūnya-avasathe — in his home deprived of religiosity and sense gratification ātmā — himself api — even kāle — at the suitable times kāmaiḥ — with sensory enjoyment anarcitaḥ — not gratified.
Blended reading (Sanskrit + English inline)
jñātayo ’tithayas tasya
jñātayaḥ
the relatives
vāṅ-mātreṇāpi nārcitāḥ
atithayaḥ
and guests
tasya
his
śūnyāvasatha ātmāpi
vāk-mātreṇa api
even by words
kāle kāmair anarcitaḥ
na arcitāḥ
were not shown respect
śūnya-avasathe
in his home deprived of religiosity and sense gratification
ātmā
himself
api
even
kāle
at the suitable times
kāmaiḥ
with sensory enjoyment
anarcitaḥ
not gratified.
In his home, devoid of religiosity and lawful sense gratification, the family members and guests were never properly respected, even with words. He would not even allow sufficient gratification for his own body at the suitable times.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In his home, devoid of religiosity, the family members and guests were never properly respected, even with words. He would not even allow sufficient gratification for his own body at suitable times. Śūnyāvasathe means in “household life without acts of dharma.”
Personal Guidance
In his home, devoid of religion and lawful pleasure, family and guests were never properly respected — and even his own body was not allowed enough at the right times. Miserliness starves everyone.
Reflection Questions
  • Where do I starve myself or others under pretense of thrift?
  • What single act of generosity would shift the home's atmosphere?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.8

↗
दु:शीलस्य कदर्यस्य द्रुह्यन्ते पुत्रबान्धवा: । दारा दुहितरो भृत्या विषण्णा नाचरन् प्रियम् ॥ ८ ॥
duḥśīlasya kadaryasya
[duhsheelasya kadaryasya]
druhyante putra-bāndhavāḥ
[druhyante putra-baandhavaah]
dārā duhitaro bhṛtyā
[daaraa duhitaro bhrityaa]
viṣaṇṇā nācaran priyam
[vishannaa naacharan priyam]
Word-for-word
duḥśīlasya — having a bad character kadaryasya — toward the miser druhyante — they developed enmity putra — his sons bāndhavāḥ — and in-laws dārāḥ — his wife duhitaraḥ — his daughters bhṛtyāḥ — the servants visaṇṇāḥ — disgusted na ācaran — they did not act priyam — affectionately.
Blended reading (Sanskrit + English inline)
duḥśīlasya kadaryasya
duḥśīlasya
having a bad character
kadaryasya
toward the miser
druhyante putra-bāndhavāḥ
druhyante
they developed enmity
putra
his sons
bāndhavāḥ
and in-laws
dārā duhitaro bhṛtyā
dārāḥ
his wife
duhitaraḥ
his daughters
bhṛtyāḥ
the servants
viṣaṇṇā nācaran priyam
visaṇṇāḥ
disgusted
na ācaran
they did not act
priyam
affectionately.
Since he was so hardhearted and miserly, his sons, in-laws, wife, daughters and servants began to feel inimical toward him. Becoming disgusted, they would never treat him with affection.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Since he was so hardhearted and miserly, his sons, in-laws, wife, daughters and servants began to feel inimical toward him. Becoming disgusted, they would never treat him with affection. They became hostile to him because of his bad character (duḥśīlasya).
Personal Guidance
Hardhearted and miserly, the brāhmaṇa was met with growing hostility from sons, in-laws, wife, daughters, and servants. Behavior generates the field around it.
Reflection Questions
  • What field am I generating in my own household?
  • What single change would the household feel quickly?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.9

↗
तस्यैवं यक्षवित्तस्य च्युतस्योभयलोकत: । धर्मकामविहीनस्य चुक्रुधु: पञ्चभागिन: ॥ ९ ॥
tasyaivaṁ yakṣa-vittasya
[tasyaivam yaksha-vittasya]
cyutasyobhaya-lokataḥ
[chyutasyobhaya-lokatah]
dharma-kāma-vihīnasya
[dharma-kaama-viheenasya]
cukrudhuḥ pañca-bhāginaḥ
[chukrudhuh pancha-bhaaginah]
Word-for-word
tasya — at him evam — in this way yakṣa-vittasya — who simply kept his wealth without spending it, like the Yakṣas, who guard the treasury of Kuvera cyutasya — who was deprived ubhaya — of both lokataḥ — worlds (this life and the next) dharma — religiosity kāma — and sense gratification vihīnasya — lacking cukrudhuḥ — they became angry pañca-bhāginaḥ — the deities of the five prescribed household sacrifices.
Blended reading (Sanskrit + English inline)
tasyaivaṁ yakṣa-vittasya
tasya
at him
evam
in this way
yakṣa-vittasya
who simply kept his wealth without spending it, like the Yakṣas, who guard the treasury of Kuvera
cyutasyobhaya-lokataḥ
cyutasya
who was deprived
ubhaya
of both
lokataḥ
worlds (this life and the next)
dharma-kāma-vihīnasya
dharma
religiosity
kāma
and sense gratification
vihīnasya
lacking
cukrudhuḥ pañca-bhāginaḥ
cukrudhuḥ
they became angry
pañca-bhāginaḥ
the deities of the five prescribed household sacrifices.
In this way the presiding deities of the five family sacrifices became angry at the brāhmaṇa, who, being niggardly, guarded his wealth like a Yakṣa, who had no good destination either in this world or the next, and who was totally deprived of religiosity and sense enjoyment.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In this way the presiding deities of the five family sacrifices became angry at the merchant who, being niggardly, guarded his wealth like a Yakṣa, who had no good destination either in this world or the next, and who was totally deprived of religiosity and sense enjoyment. He protected his wealth as if it belonged to a Yakṣa. Pañca-bhāginaḥ means the deities of the five sacrifices (deva-yajñā, brahma-yajña, pita-yajña, bhūta-yajña, and nṛ-yajña).
Personal Guidance
The presiding deities of the five family sacrifices became angry; the miser had no good destination here or hereafter and was deprived of dharma and sense gratification. Cosmic accounting catches up.
Reflection Questions
  • What 'small sacrifices' have I neglected?
  • What costs me to ignore them indefinitely?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.10

↗
तदवध्यानविस्रस्तपुण्यस्कन्धस्य भूरिद । अर्थोऽप्यगच्छन्निधनं बह्वायासपरिश्रम: ॥ १० ॥
tad-avadhyāna-visrasta-
[tad-avadhyaana-visrasta-]
puṇya-skandhasya bhūri-da
[punya-skandhasya bhoori-da]
artho ’py agacchan nidhanaṁ
[artho ’py agachchan nidhanam]
bahv-āyāsa-pariśramaḥ
[bahv-aayaasa-parishramah]
Word-for-word
tat — of them avadhyāna — because of his neglect visrasta — depleted puṇya — of piety skandhasya — whose portion bhūri-da — O magnanimous Uddhava arthaḥ — the wealth api — indeed agacchat nidhanam — became lost bahu — much āyāsa — of endeavor pariśramaḥ — which consisted only of the labor.
Blended reading (Sanskrit + English inline)
tad-avadhyāna-visrasta-
tat
of them
avadhyāna
because of his neglect
visrasta
depleted
puṇya-skandhasya bhūri-da
puṇya
of piety
skandhasya
whose portion
bhūri-da
O magnanimous Uddhava
artho ’py agacchan nidhanaṁ
arthaḥ
the wealth
bahv-āyāsa-pariśramaḥ
api
indeed
agacchat nidhanam
became lost
bahu
much
āyāsa
of endeavor
pariśramaḥ
which consisted only of the labor.
O magnanimous Uddhava, by his neglect of these demigods he depleted his stock of piety and all his wealth. The accumulation of his repeated exhaustive endeavors was totally lost.
Purport

The brāhmaṇa’s stock of piety became like a withered branch that no longer gives fruits or flowers. Śrīla Jīva Gosvāmī comments that the brāhmaṇa had a trace of piety directed at the Supreme Lord with hopes of liberation. That pure portion of the branch of his piety remained unwithered, eventually giving the fruit of knowledge.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O magnanimous Uddhava, by his neglect of these devatās he depleted his stock of piety and all his wealth. He had gained this wealth with great fatigue and effort. Avadhyāna means disrespect. He was greatly fatigued by efforts in agriculture etc.
Personal Guidance
By neglecting these demigods, his piety and wealth were depleted; the accumulation of his hard work was totally lost. The unseen ledger empties even the visible one.
Reflection Questions
  • Where am I building visible accumulation while the invisible ledger empties?
  • What does honoring the unseen look like?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.11

↗
ज्ञातयो जगृहु: किञ्चित् किञ्चिद् दस्यव उद्धव । दैवत: कालत: किञ्चिद् ब्रह्मबन्धोर्नृपार्थिवात् ॥ ११ ॥
jñātyo jagṛhuḥ kiñcit
[jnaatyo jagrihuh kinchit]
kiñcid dasyava uddhava
[kinchid dasyava uddhava]
daivataḥ kālataḥ kiñcid
[daivatah kaalatah kinchid]
brahma-bandhor nṛ-pārthivāt
[brahma-bandhor nri-paarthivaat]
Word-for-word
jñātayaḥ — the relatives jagṛhuḥ — took away kiñcit — some kiñcit — some dasyavaḥ — thieves uddhava — O Uddhava daivataḥ — by providence kālataḥ — by time kiñcit — some brahma-bandhoḥ — of the so-called brāhmaṇa nṛ — by common men pārthivāt — and by elevated government officials.
Blended reading (Sanskrit + English inline)
jñātyo jagṛhuḥ kiñcit
jñātayaḥ
the relatives
jagṛhuḥ
took away
kiñcit
some
kiñcid dasyava uddhava
kiñcit
some
dasyavaḥ
thieves
uddhava
O Uddhava
daivataḥ kālataḥ kiñcid
daivataḥ
by providence
kālataḥ
by time
kiñcit
some
brahma-bandhor nṛ-pārthivāt
brahma-bandhoḥ
of the so-called brāhmaṇa
nṛ
by common men
pārthivāt
and by elevated government officials.
Some of the wealth of this so-called brāhmaṇa was taken away by his relatives, My dear Uddhava, some by thieves, some by the whims of providence, some by the effects of time, some by ordinary men and some by government authorities.
Purport

It appears that even though the so-called brāhmaṇa was determined not to spend his money, his wife and other relatives managed to squeeze out a portion. According to Śrīla Śrīdhara Svāmī, providence here refers to fires in the home and other types of occasional misfortune. Effects of time here refers to the destruction of agricultural crops through seasonal irregularities and other such occurrences. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that one should not merely proclaim oneself to be a brāhmaṇa but should actually understand one’s original identity as a servant of the Lord. One declaring himself to be a brāhmaṇa but maintaining a materialistic mentality is not a real brāhmaṇa, but rather a brahma-bandhu, or so-called brāhmaṇa. The humble devotees of Lord Viṣṇu, following the indications of the Vedic scriptures, refer to themselves as unfortunate and unable to understand the kingdom of God; they do not proudly proclaim themselves to be brāhmaṇas. Those who are wise, however, know that such humble devotees are actually brāhmaṇas whose hearts are cleansed by the pure mode of goodness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Some of the wealth of this so-called brāhmaṇa was taken away by his relatives, O Uddhava, some by thieves, some by accidents, some by the effects of time, and some by ordinary men and kings. Daivataḥ means by house fires etc. Kālataḥ means destruction of grains by being left in the earth. Nṛ-pārthivāt means by men and kings. It is a dvandva compound in the singular. His wealth was destroyed by men such as thieves, and by kings.
Personal Guidance
Some of his wealth was taken by relatives, some by thieves, some by providence, some by time, some by men, some by government. Wealth has many predators.
Reflection Questions
  • Which 'predator' am I most aware of, and which am I blind to?
  • What does the multiplicity of predators teach about hoarding?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.12

↗
स एवं द्रविणे नष्टे धर्मकामविवर्जित: । उपेक्षितश्च स्वजनैश्चिन्तामाप दुरत्ययाम् ॥ १२ ॥
sa evaṁ draviṇe naṣṭe
[sa evam dravine nashte]
dharma-kāma-vivarjitaḥ
[dharma-kaama-vivarjitah]
upekṣitaś ca sva-janaiś
[upekshitash cha sva-janaish]
cintām āpa duratyayām
[chintaam aapa duratyayaam]
Word-for-word
saḥ — he evam — thus draviṇe — when his property naṣṭe — was lost dharma — religiosity kāma — and sense enjoyment vivarjitaḥ — devoid of upekṣitaḥ — neglected ca — and sva-janaiḥ — by his family members cintām — anxiety āpa — he obtained duratyayām — insurmountable.
Blended reading (Sanskrit + English inline)
sa evaṁ draviṇe naṣṭe
saḥ
he
evam
thus
draviṇe
when his property
naṣṭe
was lost
dharma-kāma-vivarjitaḥ
dharma
religiosity
kāma
and sense enjoyment
vivarjitaḥ
devoid of
upekṣitaś ca sva-janaiś
upekṣitaḥ
neglected
ca
and
sva-janaiḥ
by his family members
cintām āpa duratyayām
cintām
anxiety
āpa
he obtained
duratyayām
insurmountable.
Finally, when his property was completely lost, he who never engaged in religiosity or sense enjoyment became ignored by his family members. Thus he began to feel unbearable anxiety.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Finally, when his property was completely lost, he who never engaged in religiosity or sense enjoyment, ignored by his family members, fell into unbearable anxiety.
Related lectures
Personal Guidance
When property was completely lost, he — who had never engaged in religiosity or enjoyment — was ignored by family and felt unbearable anxiety. Loss reveals what we built our identity on.
Reflection Questions
  • What would I be left with if my main project were taken?
  • What does that say about where my identity actually rests?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.13

↗
तस्यैवं ध्यायतो दीर्घं नष्टरायस्तपस्विन: । खिद्यतो बाष्पकण्ठस्य निर्वेद: सुमहानभूत् ॥ १३ ॥
tasyaivaṁ dhyāyato dīrghaṁ
[tasyaivam dhyaayato deergham]
naṣṭa-rāyas tapasvinaḥ
[nashta-raayas tapasvinah]
khidyato bāṣpa-kaṇṭhasya
[khidyato baashpa-kanthasya]
nirvedaḥ su-mahān abhūt
[nirvedah su-mahaan abhoot]
Word-for-word
tasya — of him evam — thus dhyāyataḥ — thinking dīrgham — for a long time naṣṭa-rāyaḥ — his wealth lost tapasvinaḥ — experiencing agony khidyataḥ — lamenting bāṣpa-kaṇṭhasya — his throat choked with tears nirvedaḥ — a sense of renunciation su-mahān — very great abhūt — arose.
Blended reading (Sanskrit + English inline)
tasyaivaṁ dhyāyato dīrghaṁ
tasya
of him
evam
thus
dhyāyataḥ
thinking
dīrgham
for a long time
naṣṭa-rāyas tapasvinaḥ
naṣṭa-rāyaḥ
his wealth lost
tapasvinaḥ
experiencing agony
khidyato bāṣpa-kaṇṭhasya
khidyataḥ
lamenting
bāṣpa-kaṇṭhasya
his throat choked with tears
nirvedaḥ su-mahān abhūt
nirvedaḥ
a sense of renunciation
su-mahān
very great
abhūt
arose.
Having lost all his wealth, he felt great pain and lamentation. His throat choked up with tears, and he meditated for a long time on his fortune. Then a powerful feeling of renunciation came over him.
Purport

The brāhmaṇa had previously been trained in pious life, but his past goodness was covered by his offensive behavior. Finally, his previous purity was reawakened within him.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Meditating for a long time, having lost his fortune and feeling great pain and lamentation, his throat choked up with tears, he experienced a powerful feeling of renunciation. After experiencing and thereby completing the effects of his offenses to others, an old impression arose within him. Having lost all wealth and feeling great pain, he became detached.
Personal Guidance
Losing everything, his throat choked with tears, he meditated long on his fortune and felt powerful renunciation arising. Disaster matures into the doorway.
Reflection Questions
  • When in my life did a loss mature into a doorway?
  • How long did I resist before walking through?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.14

↗
स चाहेदमहो कष्टं वृथात्मा मेऽनुतापित: । न धर्माय न कामाय यस्यार्थायास ईद‍ृश: ॥ १४ ॥
sa cāhedam aho kaṣṭaṁ
[sa chaahedam aho kashtam]
vṛthātmā me ’nutāpitaḥ
[vrithaatmaa me ’nutaapitah]
na dharmāya na kāmāya
[na dharmaaya na kaamaaya]
yasyārthāyāsa īdṛśaḥ
[yasyaarthaayaasa eedrishah]
Word-for-word
saḥ — he ca — and āha — spoke idam — this aho — alas kaṣṭam — the painful misfortune vṛthā — vainly ātmā — the self me — my anutāpitaḥ — distressed na — not dharmāya — for religiosity na — nor kāmāya — for sense gratification yasya — whose artha — for wealth āyāsaḥ — labor īdṛśaḥ — such as this.
Blended reading (Sanskrit + English inline)
sa cāhedam aho kaṣṭaṁ
saḥ
he
ca
and
āha
spoke
vṛthātmā me ’nutāpitaḥ
na dharmāya na kāmāya
yasyārthāyāsa īdṛśaḥ
idam
this
aho
alas
kaṣṭam
the painful misfortune
vṛthā
vainly
ātmā
the self
me
my
anutāpitaḥ
distressed
na
not
dharmāya
for religiosity
na
nor
kāmāya
for sense gratification
yasya
whose
artha
for wealth
āyāsaḥ
labor
īdṛśaḥ
such as this.
The brāhmaṇa spoke as follows: O what great misfortune! I have simply tormented myself uselessly, struggling so hard for money that was not even intended for religiosity or material enjoyment.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I have simply tormented myself uselessly, struggling so hard for money that was not used for dharma or for pleasure.
Personal Guidance
He laments: I uselessly tormented myself struggling for money that wasn't even intended for religion or enjoyment. Effort without right purpose is self-torture.
Reflection Questions
  • What effort of mine has been 'for money not even intended for religion or enjoyment'?
  • What would aligning effort with purpose mean?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.15

↗
प्रायेणार्था: कदर्याणां न सुखाय कदाचन । इह चात्मोपतापाय मृतस्य नरकाय च ॥ १५ ॥
prāyeṇārthāḥ kadaryāṇāṁ
[praayenaarthaah kadaryaanaam]
na sukhāya kadācana
[na sukhaaya kadaachana]
iha cātmopatāpāya
[iha chaatmopataapaaya]
mṛtasya narakāya ca
[mritasya narakaaya cha]
Word-for-word
prāyeṇa — generally arthāḥ — items of wealth kadaryāṇām — of those who are misers na — do not sukhāya — lead to happiness kadācana — at any time iha — in this life ca — both ātma — of himself upatāpāya — result in the torment mṛtasya — and of him when he has died narakāya — in the attainment of hell ca — and.
Blended reading (Sanskrit + English inline)
prāyeṇārthāḥ kadaryāṇāṁ
prāyeṇa
generally
arthāḥ
items of wealth
kadaryāṇām
of those who are misers
na sukhāya kadācana
na
do not
sukhāya
lead to happiness
kadācana
at any time
iha cātmopatāpāya
iha
in this life
ca
both
ātma
of himself
upatāpāya
result in the torment
mṛtasya narakāya ca
mṛtasya
and of him when he has died
narakāya
in the attainment of hell
ca
and.
Generally, the wealth of misers never allows them any happiness. In this life it causes their self-torment, and when they die it sends them to hell.
Purport

A miser is afraid to spend his money even for obligatory religious and social duties. Offending God and people in general, he goes to hell.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Generally, the wealth of misers never allows them any happiness. In this life it causes their self-torment, and when they die it sends them to hell. They go to hell because they do not perform daily or periodic rites out of fear of spending their money.
Personal Guidance
Misers' wealth gives them no happiness — self-torment here and hell after. The double cost is named.
Reflection Questions
  • Where does miserliness in me cause torment without giving joy?
  • What loosening would help?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.16

↗
यशो यशस्विनां शुद्धं श्लाघ्या ये गुणिनां गुणा: । लोभ: स्वल्पोऽपि तान् हन्ति श्वित्रो रूपमिवेप्सितम् ॥ १६ ॥
yaśo yaśasvināṁ śuddhaṁ
[yasho yashasvinaam shuddham]
ślāghyā ye guṇināṁ guṇāḥ
[shlaaghyaa ye guninaam gunaah]
lobhaḥ sv-alpo ’pi tān hanti
[lobhah sv-alpo ’pi taan hanti]
śvitro rūpam ivepsitam
[shvitro roopam ivepsitam]
Word-for-word
yaśaḥ — the fame yaśasvinām — of those who are famous śuddham — pure ślāghyāḥ — praiseworthy ye — which guṇinām — of those endowed with good qualities guṇāḥ — the qualities lobhaḥ — greed su-alpaḥ — a little api — even tān — these hanti — destroys śvitraḥ — white leprosy rūpam — physical beauty iva — just as īpsitam — enchanting.
Blended reading (Sanskrit + English inline)
yaśo yaśasvināṁ śuddhaṁ
yaśaḥ
the fame
yaśasvinām
of those who are famous
śuddham
pure
ślāghyā ye guṇināṁ guṇāḥ
ślāghyāḥ
praiseworthy
ye
which
guṇinām
of those endowed with good qualities
guṇāḥ
the qualities
lobhaḥ sv-alpo ’pi tān hanti
lobhaḥ
greed
su-alpaḥ
a little
api
even
tān
these
hanti
destroys
śvitro rūpam ivepsitam
śvitraḥ
white leprosy
rūpam
physical beauty
iva
just as
īpsitam
enchanting.
Whatever pure fame is possessed by the famous and whatever praiseworthy qualities are found in the virtuous are destroyed by even a small amount of greed, just as one’s attractive physical beauty is ruined by a trace of white leprosy.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Whatever pure fame is possessed by the famous and whatever praiseworthy qualities are found in the virtuous are destroyed by even a small amount of greed, just as one’s attractive physical beauty is ruined by a trace of white leprosy. Śvitraḥ means white leprosy.
Related lectures
Personal Guidance
Even a little greed destroys pure fame and praiseworthy qualities, as a touch of leprosy ruins beauty. The contagion is disproportionate to the dose.
Reflection Questions
  • Where has even a little greed been ruining a larger virtue in me?
  • What targeted intervention could heal it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.17

↗
अर्थस्य साधने सिद्धे उत्कर्षे रक्षणे व्यये । नाशोपभोग आयासस्‍‍‍‍‍त्रासश्चिन्ता भ्रमो नृणाम् ॥ १७ ॥
arthasya sādhane siddhe
[arthasya saadhane siddhe]
utkarṣe rakṣaṇe vyaye
[utkarshe rakshane vyaye]
nāśopabhoga āyāsas
[naashopabhoga aayaasas]
trāsaś cintā bhramo nṛṇām
[traasash chintaa bhramo nrinaam]
Word-for-word
arthaysa — of wealth sādhane — in the earning siddhe — in the attainment utkarṣe — in the increasing rakṣaṇe — in the protecting vyaye — in the expending nāśa — in the loss upabhoge — and in the enjoyment āyāsaḥ — labor trāsaḥ — fear cintā — anxiety bhramaḥ — confusion nṛṇām — for men.
Blended reading (Sanskrit + English inline)
arthasya sādhane siddhe
arthaysa
of wealth
sādhane
in the earning
siddhe
in the attainment
utkarṣe rakṣaṇe vyaye
utkarṣe
in the increasing
rakṣaṇe
in the protecting
vyaye
in the expending
nāśopabhoga āyāsas
nāśa
in the loss
upabhoge
and in the enjoyment
āyāsaḥ
labor
trāsaś cintā bhramo nṛṇām
trāsaḥ
fear
cintā
anxiety
bhramaḥ
confusion
nṛṇām
for men.
In the earning, attainment, increase, protection, expense, loss and enjoyment of wealth, all men experience great labor, fear, anxiety and delusion.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the earning, and after attainment, in increase, protection, expense, loss and enjoyment of wealth, all men experience great labor, fear, anxiety and delusion. In earning wealth, and after attaining it, in increasing it, in protecting it, spending it, losing it and enjoying it, there are problems.
Personal Guidance
In earning, attaining, increasing, protecting, expending, losing, and enjoying wealth, all experience labor, fear, anxiety, delusion. Wealth's whole life-cycle is heavy.
Reflection Questions
  • At which stage of wealth do I suffer most?
  • What does this picture suggest about scaling down ambition?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.18-19

↗
स्तेयं हिंसानृतं दम्भ: काम: क्रोध: स्मयो मद: । भेदो वैरमविश्वास: संस्पर्धा व्यसनानि च ॥ १८ ॥ एते पञ्चदशानर्था ह्यर्थमूला मता नृणाम् । तस्मादनर्थमर्थाख्यं श्रेयोऽर्थी दूरतस्त्यजेत् ॥ १९ ॥
steyaṁ hiṁsānṛtaṁ dambhaḥ
[steyam himsaanritam dambhah]
kāmaḥ krodhaḥ smayo madaḥ
[kaamah krodhah smayo madah]
bhedo vairam aviśvāsaḥ
[bhedo vairam avishvaasah]
saṁspardhā vyasanāni ca
[samspardhaa vyasanaani cha]
ete pañcadaśānarthā
[ete panchadashaanarthaa]
hy artha-mūlā matā nṛṇām
[hy artha-moolaa mataa nrinaam]
tasmād anartham arthākhyaṁ
[tasmaad anartham arthaakhyam]
śreyo-’rthī dūratas tyajet
[shreyo-’rthee dooratas tyajet]
Word-for-word
steyam — theft hiṁsā — violence anṛtam — lying dambhaḥ — duplicity kāmaḥ — lust krodhaḥ — anger smayaḥ — perplexity madaḥ — pride bhedaḥ — disagreement vairam — enmity aviśvāsaḥ — lack of faith saṁspardhā — rivalry vyasanāni — the dangers (coming from women, gambling and intoxication) ca — and ete — these pañcadaśa — fifteen anarthāḥ — unwanted things hi — indeed artha-mūlāḥ — based on wealth matāḥ — are known nṛṇām — by men tasmāt — therefore anartham — that which is undesirable artha-ākhyam — wealth, spoken of as if desirable śreyaḥ-arthī — one who desires the ultimate benefit of life dūrataḥ — at a great distance tyajet — should leave.
Blended reading (Sanskrit + English inline)
steyaṁ hiṁsānṛtaṁ dambhaḥ
steyam
theft
hiṁsā
violence
anṛtam
lying
dambhaḥ
duplicity
kāmaḥ krodhaḥ smayo madaḥ
kāmaḥ
lust
krodhaḥ
anger
smayaḥ
perplexity
madaḥ
pride
bhedo vairam aviśvāsaḥ
bhedaḥ
disagreement
vairam
enmity
aviśvāsaḥ
lack of faith
saṁspardhā vyasanāni ca
saṁspardhā
rivalry
vyasanāni
the dangers (coming from women, gambling and intoxication)
ca
and
ete pañcadaśānarthā
ete
these
pañcadaśa
fifteen
anarthāḥ
unwanted things
hy artha-mūlā matā nṛṇām
tasmād anartham arthākhyaṁ
śreyo-’rthī dūratas tyajet
hi
indeed
artha-mūlāḥ
based on wealth
matāḥ
are known
nṛṇām
by men
tasmāt
therefore
anartham
that which is undesirable
artha-ākhyam
wealth, spoken of as if desirable
śreyaḥ-arthī
one who desires the ultimate benefit of life
dūrataḥ
at a great distance
tyajet
should leave.
Theft, violence, speaking lies, duplicity, lust, anger, perplexity, pride, quarreling, enmity, faithlessness, envy and the dangers caused by women, gambling and intoxication are the fifteen undesirable qualities that contaminate men because of greed for wealth. Although these qualities are undesirable, men falsely ascribe value to them. One desiring to achieve the real benefit of life should therefore remain aloof from undesirable material wealth.
Purport

The words anartham arthākhyam, or “undesirable wealth,” indicate wealth that cannot be efficiently engaged in the loving service of the Lord. Such superfluous money or property will undoubtedly pollute a man with all of the above-mentioned qualities and therefore should be given up.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Theft, violence, speaking lies, duplicity, lust, anger, perplexity, pride, quarreling, enmity, faithlessness, envy and the dangers caused by women, gambling and intoxication are the fifteen undesirable qualities that contaminate men because of greed for wealth. These are the fifteen anarthas. One desiring to achieve the real benefit of life should therefore remain aloof from these anarthas which men believe are valuable. As well more undesirable qualities manifest. Dangers arise from women, gambling and drinking. Along with the four qualities from the previous verse, there are nineteen qualities. The four qualities give rise to suffering. The fifteen qualities give rise to sin. They are the cause of fifteen anarthas.
Related lectures
Personal Guidance
Greed for wealth contaminates with fifteen undesirable qualities: theft, violence, lying, duplicity, lust, anger, perplexity, pride, quarrel, enmity, faithlessness, envy, danger from women, gambling, intoxication. The shopping list of greed is long.
Reflection Questions
  • Which of these fifteen has greed enabled in me?
  • What single subtraction would weaken the rest?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.20

↗
भिद्यन्ते भ्रातरो दारा: पितर: सुहृदस्तथा । एकास्‍निग्धा: काकिणिना सद्य: सर्वेऽरय: कृता: ॥ २० ॥
bhidyante bhrātaro dārāḥ
[bhidyante bhraataro daaraah]
pitaraḥ suhṛdas tathā
[pitarah suhridas tathaa]
ekāsnigdhāḥ kākiṇinā
[ekaasnigdhaah kaakininaa]
sadyaḥ sarve ’rayaḥ kṛtāḥ
[sadyah sarve ’rayah kritaah]
Word-for-word
bhidyante — they break off bhrātaraḥ — the brothers dārāḥ — wife pitaraḥ — parents suhṛdaḥ — friends tathā — and eka — as if one āsnigdhāḥ — very dear kākiṇinā — by a small coin sadyaḥ — immediately sarve — all of them arayaḥ — enemies kṛtāḥ — made.
Blended reading (Sanskrit + English inline)
bhidyante bhrātaro dārāḥ
bhidyante
they break off
bhrātaraḥ
the brothers
dārāḥ
wife
pitaraḥ suhṛdas tathā
pitaraḥ
parents
suhṛdaḥ
friends
tathā
and
ekāsnigdhāḥ kākiṇinā
eka
as if one
āsnigdhāḥ
very dear
kākiṇinā
by a small coin
sadyaḥ sarve ’rayaḥ kṛtāḥ
sadyaḥ
immediately
sarve
all of them
arayaḥ
enemies
kṛtāḥ
made.
Even a man’s brothers, wife, parents and friends united with him in love will immediately break off their affectionate relationships and become enemies over a single coin.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Even a man’s brothers, wife, parents and friends united with him in love will immediately break off their affectionate relationships and become enemies over a single coin. Though they are united in affection they will become enemies over twenty cowries.
Personal Guidance
Brothers, wife, parents, friends united in love break off and become enemies over a single coin. Money exposes the floor of affection.
Reflection Questions
  • Where has money quietly thinned a relationship in my life?
  • What would refusing to let money matter most change?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.21

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अर्थेनाल्पीयसा ह्येते संरब्धा दीप्तमन्यव: । त्यजन्त्याशु स्पृधो घ्नन्ति सहसोत्सृज्य सौहृदम् ॥ २१ ॥
arthenālpīyasā hy ete
[arthenaalpeeyasaa hy ete]
saṁrabdhā dīpta-manyavaḥ
[samrabdhaa deepta-manyavah]
tyajanty āśu spṛdho ghnanti
[tyajanty aashu spridho ghnanti]
sahasotsṛjya sauhṛdam
[sahasotsrijya sauhridam]
Word-for-word
arthena — by wealth alpīyasā — insignificant hi — even ete — they saṁrabdhāḥ — agitated dīpta — inflamed manyavaḥ — their anger tyajanti — they give up āśu — very quickly spṛdhaḥ — becoming quarrelsome ghnanti — they destroy sahasā — quickly utsṛjya — rejecting sauhṛdam — goodwill.
Blended reading (Sanskrit + English inline)
arthenālpīyasā hy ete
arthena
by wealth
alpīyasā
insignificant
hi
even
ete
they
saṁrabdhā dīpta-manyavaḥ
saṁrabdhāḥ
agitated
dīpta
inflamed
manyavaḥ
their anger
tyajanty āśu spṛdho ghnanti
tyajanti
they give up
āśu
very quickly
spṛdhaḥ
becoming quarrelsome
ghnanti
they destroy
sahasotsṛjya sauhṛdam
sahasā
quickly
utsṛjya
rejecting
sauhṛdam
goodwill.
For even a small amount of money these relatives and friends become very agitated and their anger is inflamed. Acting as rivals, they quickly give up all sentiments of goodwill and will reject one at a moment’s notice, even to the point of committing murder.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
For even a small amount of money relatives and friends become agitated and inflamed with anger. They quickly give up all sentiments of goodwill and become envious. Saṁrabdhāh means agitated. Sprdhaḥ means envious.
Personal Guidance
Even small amounts agitate, inflame anger, turn relatives into rivals — even to murder. Money's capacity to corrupt scales below our threshold of fear.
Reflection Questions
  • Where am I underestimating how easily money disrupts relationships?
  • What safeguard could I install?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.22

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लब्ध्वा जन्मामरप्रार्थ्यं मानुष्यं तद्द्विजाग्र्‍यताम् । तदनाद‍ृत्य ये स्वार्थं घ्नन्ति यान्त्यशुभां गतिम् ॥ २२ ॥
labdhvā janmāmara-prārthyaṁ
[labdhvaa janmaamara-praarthyam]
mānuṣyaṁ tad dvijāgryatām
[maanushyam tad dvijaagryataam]
tad anādṛtya ye svārthaṁ
[tad anaadritya ye svaartham]
ghnanti yānty aśubhāṁ gatim
[ghnanti yaanty ashubhaam gatim]
Word-for-word
labdhvā — having attained janma — the birth amara — by the demigods prārthyam — prayed for mānuṣyam — human tat — and in that dvija-āgryatām — the status of being the best of the twice-born tat — that anādṛtya — not appreciating ye — those who sva-artham — their own best interest ghnanti — destroy yānti — they go aśubhām — to an inauspicious gatim — destination.
Blended reading (Sanskrit + English inline)
labdhvā janmāmara-prārthyaṁ
labdhvā
having attained
janma
the birth
amara
by the demigods
prārthyam
prayed for
mānuṣyaṁ tad dvijāgryatām
mānuṣyam
human
tat
and in that
dvija-āgryatām
the status of being the best of the twice-born
tat
that
tad anādṛtya ye svārthaṁ
anādṛtya
not appreciating
ye
those who
sva-artham
their own best interest
ghnanti yānty aśubhāṁ gatim
ghnanti
destroy
yānti
they go
aśubhām
to an inauspicious
gatim
destination.
Those who obtain human life, which is prayed for even by the demigods, and in that human birth become situated as first-class brāhmaṇas, are extremely fortunate. If they disregard this important opportunity, they are certainly killing their own self-interest and thus achieve a most unfortunate end.
Purport

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments as follows. “Human birth is better than that of the demigods, ghosts, spirits, animals, trees, lifeless stones, and so forth, because the demigods simply enjoy celestial pleasures, and in other forms of life there is excessive suffering. It is only in human life that one deeply considers one’s ultimate benefit in life. Human birth is therefore more desirable than even that of the demigods.” Within human life the position of a high-class brāhmaṇa is certainly most desirable. If a brāhmaṇa, however, gives up the devotional service of the Lord and works hard like a śūdra simply for the prestige of his community, he is certainly on the platform of material sense gratification. The special qualification of the brāhmaṇas is the spiritual knowledge by which they recognize every living entity to be an eternal servant of the Lord. A brāhmaṇa, free from false ego, thus feels himself lower than a blade of grass and tolerantly offers respect to all living entities. All human beings, and especially the brāhmaṇas, should avoid becoming killers of their own self-interest by neglecting Kṛṣṇa consciousness, the loving service of the Lord. Such neglect paves the way for future suffering.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Those who, obtaining human life which is requested even by the devatās, and, as first-class brāhmaṇas, neglect this important opportunity and destroy their own self-interest, achieve a most unfortunate end.
Related lectures
Personal Guidance
Human life — prayed for even by demigods — is rare; if a first-class brāhmaṇa wastes it, he kills his self-interest and reaches a low destination. Squandering rare gifts is its own crime.
Reflection Questions
  • What rare gift am I currently underusing?
  • What 'self-interest' would I be killing by continuing to underuse it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.23

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स्वर्गापवर्गयोर्द्वारं प्राप्य लोकमिमं पुमान् । द्रविणे कोऽनुषज्जेत मर्त्योऽनर्थस्य धामनि ॥ २३ ॥
svargāpavargayor dvāraṁ
[svargaapavargayor dvaaram]
prāpya lokam imaṁ pumān
[praapya lokam imam pumaan]
draviṇe ko ’nuṣajjeta
[dravine ko ’nushajjeta]
martyo ’narthasya dhāmani
[martyo ’narthasya dhaamani]
Word-for-word
svarga — of heaven apavargayoḥ — and liberation dvāram — the gateway prāpya — achieving lokam — the human life imam — this pumān — a person draviṇe — to property kaḥ — who anuṣajjeta — will become attached martyaḥ — prone to death anarthasya — of worthlessness dhāmani — in the realm.
Blended reading (Sanskrit + English inline)
svargāpavargayor dvāraṁ
svarga
of heaven
apavargayoḥ
and liberation
dvāram
the gateway
prāpya lokam imaṁ pumān
prāpya
achieving
lokam
the human life
imam
this
pumān
a person
draviṇe ko ’nuṣajjeta
draviṇe
to property
kaḥ
who
martyo ’narthasya dhāmani
anuṣajjeta
will become attached
martyaḥ
prone to death
anarthasya
of worthlessness
dhāmani
in the realm.
What mortal man, having achieved this human life, which is the very gateway to both heaven and liberation, would willingly become attached to that abode of worthlessness, material property?
Purport

That which one intends to use for one’s personal sense gratification is called material property, whereas paraphernalia to be used in the Lord’s loving service is understood to be spiritual. One should give up all one’s material property by utilizing it completely in the devotional service of the Lord. A person who owns a luxurious mansion should install the Deity of the Lord and hold regular programs to propagate Kṛṣṇa consciousness. Similarly, wealth should be used to build temples of the Lord and publish literature scientifically explaining the Personality of Godhead. One who blindly renounces material property without utilizing it in the service of the Lord does not understand that everything belongs to the Personality of Godhead. Such blind renunciation is based on the material idea that “This property could belong to me, but I don’t want it.” Everything, in fact, belongs to God; knowing this one neither tries to enjoy nor to reject the things of this world, but peacefully engages them in the service of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What mortal man, having achieved this human life, which is the very gateway to both heaven and liberation, would willingly become attached to the abode of worthlessness, material property?
Related lectures
Personal Guidance
Who, having achieved human life — gateway to heaven and liberation — would willingly become attached to the abode of worthlessness, material property? Property is named flatly as worthless.
Reflection Questions
  • Which property would I want to be less attached to today?
  • What would reduced attachment to it open?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.24

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देवर्षिपितृभूतानि ज्ञातीन् बन्धूंश्च भागिन: । असंविभज्य चात्मानं यक्षवित्त: पतत्यध: ॥ २४ ॥
devarṣi-pitṛ-bhūtāni
[devarshi-pitri-bhootaani]
jñātīn bandhūṁś ca bhāginaḥ
[jnaateen bandhoomsh cha bhaaginah]
asaṁvibhajya cātmānaṁ
[asamvibhajya chaatmaanam]
yakṣa-vittaḥ pataty adhaḥ
[yaksha-vittah pataty adhah]
Word-for-word
deva — the demigods ṛṣi — sages pitṛ — departed forefathers bhūtāni — and living entities in general jñātīn — one’s immediate relatives bandhūn — extended family ca — and bhāginaḥ — to the shareholders asaṁvibhajya — not distributing ca — and ātmānam — to oneself yakṣa-vittaḥ — whose wealth is simply like that of a Yakṣa patati — he falls adhaḥ — down.
Blended reading (Sanskrit + English inline)
devarṣi-pitṛ-bhūtāni
deva
the demigods
ṛṣi
sages
pitṛ
departed forefathers
bhūtāni
and living entities in general
jñātīn bandhūṁś ca bhāginaḥ
jñātīn
one’s immediate relatives
bandhūn
extended family
ca
and
bhāginaḥ
to the shareholders
asaṁvibhajya cātmānaṁ
asaṁvibhajya
not distributing
ca
and
ātmānam
to oneself
yakṣa-vittaḥ pataty adhaḥ
yakṣa-vittaḥ
whose wealth is simply like that of a Yakṣa
patati
he falls
adhaḥ
down.
One who fails to distribute his wealth to the proper shareholders — the demigods, sages, forefathers and ordinary living entities, as well as his immediate relatives, in-laws and own self — is maintaining his wealth simply like a Yakṣa and will fall down.
Purport

One who does not share his wealth with the above-mentioned authorized persons and does not even enjoy the wealth himself will certainly suffer unlimited problems in life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One who fails to distribute his wealth to the proper shareholders—the devatās, sages, forefathers and ordinary living entities, as well as his immediate relatives, in-laws and own self—is maintaining his wealth simply like a Yakṣa and will fall down.
Related lectures
Personal Guidance
Failing to distribute wealth to demigods, sages, forefathers, beings, relatives, in-laws, and self, one hoards like a Yakṣa and falls down. Hoarding without distribution is itself spiritual collapse.
Reflection Questions
  • Among these eight categories, whom have I shortchanged?
  • What single redirection could restore balance?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.25

↗
व्यर्थयार्थेहया वित्तं प्रमत्तस्य वयो बलम् । कुशला येन सिध्यन्ति जरठ: किं नु साधये ॥ २५ ॥
vyarthayārthehayā vittaṁ
[vyarthayaarthehayaa vittam]
pramattasya vayo balam
[pramattasya vayo balam]
kuśalā yena sidhyanti
[kushalaa yena sidhyanti]
jaraṭhaḥ kiṁ nu sādhaye
[jarathah kim nu saadhaye]
Word-for-word
vyarthayā — useless artha — for wealth īhayā — by the endeavor vittam — money pramattasya — of the maddened vayaḥ — youth balam — strength kuśalāḥ — those who are discriminating yena — by means of which sidhyanti — become perfect jaraṭhaḥ — an old man kim — what nu — indeed sādhaye — can I achieve.
Blended reading (Sanskrit + English inline)
vyarthayārthehayā vittaṁ
vyarthayā
useless
artha
for wealth
īhayā
by the endeavor
vittam
money
pramattasya vayo balam
pramattasya
of the maddened
vayaḥ
youth
balam
strength
kuśalā yena sidhyanti
kuśalāḥ
those who are discriminating
yena
by means of which
sidhyanti
become perfect
jaraṭhaḥ kiṁ nu sādhaye
jaraṭhaḥ
an old man
kim
what
nu
indeed
sādhaye
can I achieve.
Discriminating persons are able to utilize their money, youth and strength to achieve perfection. But I have feverishly squandered these in the useless endeavor for further wealth. Now that I am an old man, what can I achieve?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the useless endeavor for further wealth, I have lost all wealth. Discriminating persons are able to utilize their money, youth and strength to achieve perfection. Now that I am an old man, what can I achieve? Being mad in pursuing useless wealth, I have lost all wealth. By wealth, youth and strength, those with intelligence achieve perfection. What can an old make like me accomplish?
Personal Guidance
Wise persons use money, youth, strength for perfection; he squandered these on more wealth, and now in old age, what can he achieve? Time-windows close.
Reflection Questions
  • What windows are closing in my life that I have not yet used well?
  • What can I do today before they close?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.26

↗
कस्मात् सङ्‍‍क्लिश्यते विद्वान् व्यर्थयार्थेहयासकृत् । कस्यचिन्मायया नूनं लोकोऽयं सुविमोहित: ॥ २६ ॥
kasmāt saṅkliśyate vidvān
[kasmaat sanklishyate vidvaan]
vyarthayārthehayāsakṛt
[vyarthayaarthehayaasakrit]
kasyacin māyayā nūnaṁ
[kasyachin maayayaa noonam]
loko ’yaṁ su-vimohitaḥ
[loko ’yam su-vimohitah]
Word-for-word
kasmāt — why saṅkliśyate — suffers vidvān — one who is wise vyarthayā — vain artha-īhayā — in the pursuit of wealth asakṛt — constantly kasyacit — of someone māyayā — by the illusory potency nūnam — certainly lokaḥ — the world ayam — this su-vimohitaḥ — very much bewildered.
Blended reading (Sanskrit + English inline)
kasmāt saṅkliśyate vidvān
kasmāt
why
saṅkliśyate
suffers
vidvān
one who is wise
vyarthayārthehayāsakṛt
vyarthayā
vain
artha-īhayā
in the pursuit of wealth
asakṛt
constantly
kasyacin māyayā nūnaṁ
kasyacit
of someone
māyayā
by the illusory potency
nūnam
certainly
loko ’yaṁ su-vimohitaḥ
lokaḥ
the world
ayam
this
su-vimohitaḥ
very much bewildered.
Why must an intelligent man suffer by his constant vain efforts to get wealth? Indeed, this whole world is most bewildered by someone’s illusory potency.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Why must an intelligent man suffer by his constant vain efforts to get wealth? This whole world is most bewildered by someone’s illusory potency. He asks this question internally, and gives himself the answer.
Related lectures
Personal Guidance
Why must an intelligent man suffer constant vain effort for wealth? The world is bewildered by someone's illusory potency. The question reframes effort.
Reflection Questions
  • Where am I suffering effort for what is bewildering me?
  • What honest question could redirect the effort?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.27

↗
किं धनैर्धनदैर्वा किं कामैर्वा कामदैरुत । मृत्युना ग्रस्यमानस्य कर्मभिर्वोत जन्मदै: ॥ २७ ॥
kiṁ dhanair dhana-dair vā kiṁ
[kim dhanair dhana-dair vaa kim]
kāmair vā kāma-dair uta
[kaamair vaa kaama-dair uta]
mṛtyunā grasyamānasya
[mrityunaa grasyamaanasya]
karmabhir vota janma-daiḥ
[karmabhir vota janma-daih]
Word-for-word
kim — of what use dhanaiḥ — are different kinds of wealth dhana-daiḥ — the givers of wealth vā — or kim — what is the use kāmaiḥ — of the objects of sense gratification vā — or kāma-daiḥ — those who give such sense gratification uta — or mṛtyunā — by death grasyamānasya — for one who is being seized karmabhiḥ — by fruitive activities vā uta — or else janma-daiḥ — which give him his next birth.
Blended reading (Sanskrit + English inline)
kiṁ dhanair dhana-dair vā kiṁ
kim
of what use
dhanaiḥ
are different kinds of wealth
dhana-daiḥ
the givers of wealth
vā
or
kim
what is the use
kāmair vā kāma-dair uta
kāmaiḥ
of the objects of sense gratification
vā
or
kāma-daiḥ
those who give such sense gratification
uta
or
mṛtyunā grasyamānasya
mṛtyunā
by death
grasyamānasya
for one who is being seized
karmabhir vota janma-daiḥ
karmabhiḥ
by fruitive activities
vā uta
or else
janma-daiḥ
which give him his next birth.
For one who is in the grips of death, what is the use of wealth or those who offer it, sense gratification or those who offer it, or, for that matter, any type of fruitive activity, which simply causes one to again take birth in the material world?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
For one who is in the grips of death, what is the use of wealth or those who offer it, what is the use sense gratification or those who offer it, or, what is the use of any type of activity, which simply causes one to take birth again in the material world?
Personal Guidance
For one in death's grip, what use is wealth, those who offer it, sense gratification, or fruitive activity — which only causes another birth? The terminal frame clarifies value.
Reflection Questions
  • From the death-frame, what activity of mine still has value?
  • What loses value?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.28

↗
नूनं मे भगवांस्तुष्ट: सर्वदेवमयो हरि: । येन नीतो दशामेतां निर्वेदश्चात्मन: प्लव: ॥ २८ ॥
nūnaṁ me bhagavāṁs tuṣṭaḥ
[noonam me bhagavaams tushtah]
sarva-deva-mayo hariḥ
[sarva-deva-mayo harih]
yena nīto daśām etāṁ
[yena neeto dashaam etaam]
nirvedaś cātmanaḥ plavaḥ
[nirvedash chaatmanah plavah]
Word-for-word
nūnam — certainly me — with Me bhagavān — the Supreme Personality of Godhead tuṣṭaḥ — is satisfied sarva-deva-mayaḥ — who comprises all the demigods hariḥ — Lord Viṣṇu yena — by whom nītaḥ — I have been brought daśām — to the condition etām — this nirvedaḥ — detachment ca — and ātmanaḥ — of the self plavaḥ — the boat (to carry me over the ocean of material suffering).
Blended reading (Sanskrit + English inline)
nūnaṁ me bhagavāṁs tuṣṭaḥ
nūnam
certainly
me
with Me
bhagavān
the Supreme Personality of Godhead
tuṣṭaḥ
is satisfied
sarva-deva-mayo hariḥ
sarva-deva-mayaḥ
who comprises all the demigods
hariḥ
Lord Viṣṇu
yena nīto daśām etāṁ
yena
by whom
nītaḥ
I have been brought
daśām
to the condition
etām
this
nirvedaś cātmanaḥ plavaḥ
nirvedaḥ
detachment
ca
and
ātmanaḥ
of the self
plavaḥ
the boat (to carry me over the ocean of material suffering).
The Supreme Personality of Godhead, Lord Hari, who contains within Himself all the demigods, must be satisfied with me. Indeed, He has brought me to this suffering condition and forced me to experience detachment, which is the boat to carry me over this ocean of material life.
Purport

The brāhmaṇa could understand that the demigods, who award different types of sense gratification as the result of one’s fruitive activities, cannot bestow the highest benefit in life. When the brāhmaṇa lost all his property he could understand that the Supreme Personality of Godhead, who comprises all the demigods, had given him the highest perfection, not by awarding sense gratification but by saving him from the ocean of material enjoyment. Being thus deprived of the opportunity to cultivate religiosity, wealth, sense gratification and liberation, the brāhmaṇa became detached, and transcendental knowledge awakened within his heart.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord, who comprises all the devatās, must be satisfied with me. He has brought me to this suffering condition and detachment, which is the boat to carry me over this ocean of material life. Gaining intelligence he becomes joyful. This is expressed in three verses. By the Lord’s satisfaction, I have attained this condition. And by his satisfaction with me, I have become indifferent, which is a boat to cross saṁsāra.
Personal Guidance
Lord Hari, who contains all demigods, must be pleased with me — He has brought me this suffering and forced me to feel detachment, the boat that crosses the ocean of darkness. Suffering as boat, not as punishment.
Reflection Questions
  • What recent suffering might be the Lord's gift of a boat?
  • How does this reframe my prayer?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.29

↗
सोऽहं कालावशेषेण शोषयिष्येऽङ्गमात्मन: । अप्रमत्तोऽखिलस्वार्थे यदि स्यात् सिद्ध आत्मनि ॥ २९ ॥
so ’haṁ kālāvaśeṣeṇa
[so ’ham kaalaavasheshena]
śoṣayiṣye ’ṅgam ātmanaḥ
[shoshayishye ’ngam aatmanah]
apramatto ’khila-svārthe
[apramatto ’khila-svaarthe]
yadi syāt siddha ātmani
[yadi syaat siddha aatmani]
Word-for-word
saḥ aham — I kāla-avaśeṣeṇa — with whatever time remains śoṣayiṣye — shall reduce to the minimum aṅgam — this body ātmanaḥ — my apramattaḥ — unbewildered akhila — entire sva-arthe — in the real self-interest yadi — if syāt — there remains any (time) siddhaḥ — satisfied ātmani — within myself.
Blended reading (Sanskrit + English inline)
so ’haṁ kālāvaśeṣeṇa
śoṣayiṣye ’ṅgam ātmanaḥ
saḥ aham
I
kāla-avaśeṣeṇa
with whatever time remains
śoṣayiṣye
shall reduce to the minimum
aṅgam
this body
apramatto ’khila-svārthe
ātmanaḥ
my
apramattaḥ
unbewildered
akhila
entire
sva-arthe
in the real self-interest
yadi syāt siddha ātmani
yadi
if
syāt
there remains any (time)
siddhaḥ
satisfied
ātmani
within myself.
If there is any time remaining in my life, I will perform austerities and force my body to subsist on the bare necessities. Without further confusion I shall pursue that which constitutes my entire self-interest in life, and I shall remain satisfied within the self.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I will perform austerities and with full attention I shall meditate on the lotus feet of the Lord. If the remainder of my life is like this, I shall reach perfection. I will make the body withered because I have supplied it with so much enjoyment with great effort. I shall be attentive to the most beneficial goal, meditating on the lotus feet of the Lord. If my life ends in this manner I will be satisfied.
Related lectures
Personal Guidance
Whatever life remains, he will perform austerities, force his body to bare necessities, pursue real self-interest, and remain satisfied in the Lord. Old age can still be redeemed.
Reflection Questions
  • What 'whatever remains' commitment could I make now?
  • What single austerity would mark the turn?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.30

↗
तत्र मामनुमोदेरन् देवात्रिभुवनेश्वरा: । मुहूर्तेन ब्रह्मलोकं खट्‍वाङ्ग: समसाधयत् ॥ ३० ॥
tatra mām anumoderan
[tatra maam anumoderan]
devās tri-bhuvaneśvarāḥ
[devaas tri-bhuvaneshvaraah]
muhūrtena brahma-lokaṁ
[muhoortena brahma-lokam]
khaṭvāṅgaḥ samasādhayat
[khatvaangah samasaadhayat]
Word-for-word
tatra — in this regard mām — with me anumoderan — may they kindly be pleased devāḥ — the demigods tri-bhuvana — of the three worlds īśvarāḥ — the controllers muhūrtena — in a single moment brahmalokam — the spiritual world khaṭvāṅga — King Khaṭvāṅga samasādhayat — achieved.
Blended reading (Sanskrit + English inline)
tatra mām anumoderan
tatra
in this regard
mām
with me
anumoderan
may they kindly be pleased
devās tri-bhuvaneśvarāḥ
devāḥ
the demigods
tri-bhuvana
of the three worlds
īśvarāḥ
the controllers
muhūrtena brahma-lokaṁ
muhūrtena
in a single moment
brahmalokam
the spiritual world
khaṭvāṅgaḥ samasādhayat
khaṭvāṅga
King Khaṭvāṅga
samasādhayat
achieved.
Thus may the presiding demigods of these three worlds kindly show their mercy upon me. Indeed, Mahārāja Khaṭvāṅga was able to achieve the spiritual world in a single moment.
Purport

The brāhmaṇa of Avantī thought that although he was an old man who might die at any moment he could follow the example of Mahārāja Khaṭvāṅga, who achieved the Lord’s mercy in a single moment. Mahārāja Khaṭvāṅga, as described in the Second Canto of Śrīmad-Bhāgavatam, fought valiantly on behalf of the demigods, and they offered the king any benediction he might desire. Khaṭvāṅga Mahārāja chose to find out the remaining duration of his life, which unfortunately was a single moment. The king therefore immediately surrendered to Lord Kṛṣṇa and achieved the spiritual world. The brāhmaṇa of Avantī desired to follow this example; with the blessings of the demigods, who are all devotees of the Lord, he hoped to become fully Kṛṣṇa conscious before giving up his body.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thus may the presiding devatās of these three worlds kindly show their mercy upon me. Mahārāja Khaṭvāṅga was able to achieve the spiritual world in a single moment. May the devatās like Indra be merciful! May they not give obstacles! “Will you be able to reach perfection in such a short time?” Khatvāṅga achieved perfection in a moment.
Personal Guidance
May the presiding demigods of the three worlds show mercy; Khaṭvāṅga reached the spiritual world in a single moment. Even one moment of right turning is enough.
Reflection Questions
  • What single moment could turn the entire arc of my life?
  • What might I do now to invite it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.31

↗
श्रीभगवानुवाच इत्यभिप्रेत्य मनसा ह्यावन्त्यो द्विजसत्तम: । उन्मुच्य हृदयग्रन्थीन् शान्तो भिक्षुरभून्मुनि: ॥ ३१ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
ity abhipretya manasā
[ity abhipretya manasaa]
hy āvantyo dvija-sattamaḥ
[hy aavantyo dvija-sattamah]
unmucya hṛdaya-granthīn
[unmuchya hridaya-grantheen]
śānto bhikṣur abhūn muniḥ
[shaanto bhikshur abhoon munih]
Word-for-word
śrī-bhagavān uvāca — the Supreme Lord said iti — thus abhipretya — concluding manasā — within his mind hi — indeed āvantyaḥ — of the district of Avantī dvija-sat-tamaḥ — now the most pious brāhmaṇa unmucya — untying hṛdaya — in his heart granthīn — the knots (of desire) śāntaḥ — peaceful bhikṣuḥ — a mendicant sannyāsī abhūt — he became muniḥ — silent.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Lord said
ity abhipretya manasā
iti
thus
abhipretya
concluding
manasā
within his mind
hy āvantyo dvija-sattamaḥ
unmucya hṛdaya-granthīn
hi
indeed
āvantyaḥ
of the district of Avantī
dvija-sat-tamaḥ
now the most pious brāhmaṇa
śānto bhikṣur abhūn muniḥ
unmucya
untying
hṛdaya
in his heart
granthīn
the knots (of desire)
śāntaḥ
peaceful
bhikṣuḥ
a mendicant sannyāsī
abhūt
he became
muniḥ
silent.
Lord Śrī Kṛṣṇa continued: His mind thus determined, that most excellent Avantī brāhmaṇa was able to untie the knots of desire within his heart. He then assumed the role of a peaceful and silent sannyāsī mendicant.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Lord said: His mind thus determined, that most excellent Avantī brāhmaṇa was able to untie the knots of self-interest caused by ahaṅkāra. He then assumed the role of a peaceful and silent sannyāsī mendicant. Hṛdaya-granthīn means self-interest caused by ahaṅkāra.
Related lectures
Personal Guidance
His mind thus determined, the brāhmaṇa untied the knots of desire in the heart and assumed the role of a peaceful silent sannyāsī mendicant. Determination converts to identity.
Reflection Questions
  • What knot of desire is asking to be untied next?
  • What identity might emerge after?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.32

↗
स चचार महीमेतां संयतात्मेन्द्रियानिल: । भिक्षार्थं नगरग्रामानसङ्गोऽलक्षितोऽविशत् ॥ ३२ ॥
sa cacāra mahīm etāṁ
[sa chachaara maheem etaam]
saṁyatātmendriyānilaḥ
[samyataatmendriyaanilah]
bhikṣārthaṁ nagara-grāmān
[bhikshaartham nagara-graamaan]
asaṅgo ’lakṣito ’viśat
[asango ’lakshito ’vishat]
Word-for-word
saḥ — he cacāra — wandered mahīm — the earth etām — this saṁyata — controlled ātma — his consciousness indriya — senses anilaḥ — and vital air bhikṣā-artham — for the purpose of taking charity nagara — the cities grāmān — and villages asaṅgaḥ — without any association alakṣitaḥ — not making himself prominent, thus unrecognized aviśat — he entered.
Blended reading (Sanskrit + English inline)
sa cacāra mahīm etāṁ
saḥ
he
cacāra
wandered
mahīm
the earth
etām
this
saṁyatātmendriyānilaḥ
saṁyata
controlled
ātma
his consciousness
indriya
senses
anilaḥ
and vital air
bhikṣārthaṁ nagara-grāmān
bhikṣā-artham
for the purpose of taking charity
nagara
the cities
grāmān
and villages
asaṅgo ’lakṣito ’viśat
asaṅgaḥ
without any association
alakṣitaḥ
not making himself prominent, thus unrecognized
aviśat
he entered.
He wandered about the earth, keeping his intelligence, senses and life air under control. To beg charity he traveled alone to various cities and villages. He did not advertise his advanced spiritual position and thus was not recognized by others.
Purport

According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the acceptance of the tridaṇḍi-sannyāsa order of life is the chief indication that one has actually taken shelter of the Supreme Personality of Godhead. The three rods of the daṇḍa, or staff, of the Vaiṣṇava sannyāsī indicate control of the body, mind and words by engaging them only in the loving service of the Lord. This procedure helps one to become more tolerant than a tree, as recommended by Śrī Caitanya Mahāprabhu. By strict control of one’s body, mind and speech, the quality of tolerance becomes strengthened, and thus one manifests the further qualities of forgiving others, never wasting one’s time, detachment from sense gratification, lack of false pride in one’s work and not hankering for liberation. One in this way gives up the mentality of materialistic persons, who establish so-called affectionate relationships of mutual flattery and exploit each other for sense gratification. One who adopts the strict path of Kṛṣṇa consciousness, following in the footsteps of great souls, can achieve the shelter of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
He wandered about the earth, keeping his intelligence, senses and life air under control. To beg charity he traveled alone to various cities and villages, unrecognized by anyone.
Personal Guidance
He wandered with intelligence, senses, and life air controlled; begging alone, he did not advertise his spiritual position and was unrecognized. Real renunciation is quiet.
Reflection Questions
  • Where does advertising my spiritual status weaken it?
  • What would deliberate anonymity protect?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.33

↗
तं वै प्रवयसं भिक्षुमवधूतमसज्जना: । द‍ृष्ट्वा पर्यभवन् भद्र बह्वीभि: परिभूतिभि: ॥ ३३ ॥
taṁ vai pravayasaṁ bhikṣum
[tam vai pravayasam bhikshum]
avadhūtam asaj-janāḥ
[avadhootam asaj-janaah]
dṛṣṭvā paryabhavan bhadra
[drishtvaa paryabhavan bhadra]
bahvībhiḥ paribhūtibhiḥ
[bahveebhih paribhootibhih]
Word-for-word
tam — him vai — indeed pravayasam — old bhikṣum — the beggar avadhūtam — unclean asat — low-class janāḥ — persons dṛṣṭvā — seeing paryabhavan — dishonored bhadra — O kind Uddhava bahvībhiḥ — with many paribhūtibhiḥ — insults.
Blended reading (Sanskrit + English inline)
taṁ vai pravayasaṁ bhikṣum
tam
him
vai
indeed
pravayasam
old
bhikṣum
the beggar
avadhūtam asaj-janāḥ
avadhūtam
unclean
asat
low-class
janāḥ
persons
dṛṣṭvā paryabhavan bhadra
dṛṣṭvā
seeing
paryabhavan
dishonored
bhadra
O kind Uddhava
bahvībhiḥ paribhūtibhiḥ
bahvībhiḥ
with many
paribhūtibhiḥ
insults.
O kind Uddhava, seeing him as an old, dirty beggar, rowdy persons would dishonor him with many insults.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O kind Uddhava! Considering him as an old, dirty beggar, rowdy persons would dishonor him with many insults. Pravayasam means old. O kind Uddhava! They scolded him with many types of insults (paribhūtibhiḥ).
Related lectures
Personal Guidance
Rowdy persons seeing him as an old dirty beggar dishonored him with many insults. The world reads renunciation as failure.
Reflection Questions
  • Where have I avoided a right action because the world would read it as failure?
  • What does this story embolden in me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.34

↗
केचित्‍त्रिवेणुं जगृहुरेके पात्रं कमण्डलुम् । पीठं चैकेऽक्षसूत्रं च कन्थां चीराणि केचन । प्रदाय च पुनस्तानि दर्शितान्याददुर्मुने: ॥ ३४ ॥
kecit tri-veṇuṁ jagṛhur
[kechit tri-venum jagrihur]
eke pātraṁ kamaṇḍalum
[eke paatram kamandalum]
pīṭhaṁ caike ’kṣa-sūtraṁ ca
[peetham chaike ’ksha-sootram cha]
kanthāṁ cīrāṇi kecana
[kanthaam cheeraani kechana]
pradāya ca punas tāni
[pradaaya cha punas taani]
darśitāny ādadur muneḥ
[darshitaany aadadur muneh]
Word-for-word
kecit — some of them tri-veṇum — his sannyāsī triple staff jagṛhuḥ — they took away eke — some pātram — his begging bowl kamaṇḍalum — waterpot pīṭham — seat ca — and eke — some akṣa-sūtram — chanting beads ca — and kanthām — rags cīrāṇi — torn kecana — some of them pradāya — offering back ca — and punaḥ — again tāni — they darśitāni — which were being shown ādaduḥ — they took away muneḥ — of the sage.
Blended reading (Sanskrit + English inline)
kecit tri-veṇuṁ jagṛhur
kecit
some of them
tri-veṇum
his sannyāsī triple staff
jagṛhuḥ
they took away
eke pātraṁ kamaṇḍalum
eke
some
pātram
his begging bowl
kamaṇḍalum
waterpot
pīṭhaṁ caike ’kṣa-sūtraṁ ca
pīṭham
seat
ca
and
eke
some
akṣa-sūtram
chanting beads
ca
and
kanthāṁ cīrāṇi kecana
kanthām
rags
cīrāṇi
torn
kecana
some of them
pradāya ca punas tāni
pradāya
offering back
ca
and
punaḥ
again
tāni
they
darśitāny ādadur muneḥ
darśitāni
which were being shown
ādaduḥ
they took away
muneḥ
of the sage.
Some of these persons would take away his sannyāsī rod, and some the waterpot which he was using as a begging bowl. Some took his deerskin seat, some his chanting beads, and some would steal his torn, ragged clothing. Displaying these things before him, they would pretend to offer them back but would then hide them again.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Some of these persons would take away his sannyāsī rod, and some the waterpot which he was using as a begging bowl. Some took his deerskin seat, some his chanting beads, and some would steal his torn, ragged clothing. Displaying these things before him, they would pretend to offer them back but would then hide them again. They would offer the item to him and again take it away. “Please take this.” After saying this they would show the items and then again take them away.
Personal Guidance
Some took his rod, waterpot, deerskin, beads, ragged clothes — displaying them mockingly. Even a renunciant's tiny possessions become targets.
Reflection Questions
  • What small possession of mine, if mocked, would still wound me?
  • What would equanimity with even that look like?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.35

↗
अन्नं च भैक्ष्यसम्पन्नं भुञ्जानस्य सरित्तटे । मूत्रयन्ति च पापिष्ठा: ष्ठीवन्त्यस्य च मूर्धनि ॥ ३५ ॥
annaṁ ca bhaikṣya-sampannaṁ
[annam cha bhaikshya-sampannam]
bhuñjānasya sarit-taṭe
[bhunjaanasya sarit-tate]
mūtrayanti ca pāpiṣṭhāḥ
[mootrayanti cha paapishthaah]
ṣṭhīvanty asya ca mūrdhani
[shtheevanty asya cha moordhani]
Word-for-word
annam — food ca — and bhaikṣya — by his begging sampannam — acquired bhuñjānasya — of him who was about to partake sarit — of a river taṭe — on the shore mūtrayanti — they urinate upon ca — and pāpiṣṭhāḥ — most sinful persons ṣṭhīvanti — they spit asya — his ca — and mūrdhani — on his head.
Blended reading (Sanskrit + English inline)
annaṁ ca bhaikṣya-sampannaṁ
annam
food
ca
and
bhaikṣya
by his begging
sampannam
acquired
bhuñjānasya sarit-taṭe
bhuñjānasya
of him who was about to partake
sarit
of a river
taṭe
on the shore
mūtrayanti ca pāpiṣṭhāḥ
mūtrayanti
they urinate upon
ca
and
pāpiṣṭhāḥ
most sinful persons
ṣṭhīvanty asya ca mūrdhani
ṣṭhīvanti
they spit
asya
his
ca
and
mūrdhani
on his head.
When he was sitting on the bank of a river about to partake of the food that he had collected by his begging, such sinful rascals would come and pass urine on it, and they would dare to spit on his head.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When he was sitting on the bank of a river about to partake of the food that he had collected by his begging, such sinful rascals would come and pass urine on it and they would spit on his head. They would urinate on his food and spit on his head.
Personal Guidance
When he sat to eat begged food on a riverbank, sinful rascals urinated on it and spat on his head. The cruelty is graphic.
Reflection Questions
  • What is the worst contempt I might bear if I lived more in alignment with my values?
  • What practice prepares me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.36

↗
यतवाचं वाचयन्ति ताडयन्ति न वक्ति चेत् । तर्जयन्त्यपरे वाग्भि: स्तेनोऽयमिति वादिन: । बध्नन्ति रज्ज्वा तं केचिद् बध्यतां बध्यतामिति ॥ ३६ ॥
yata-vācaṁ vācayanti
[yata-vaacham vaachayanti]
tāḍayanti na vakti cet
[taadayanti na vakti chet]
tarjayanty apare vāgbhiḥ
[tarjayanty apare vaagbhih]
steno ’yam iti vādinaḥ
[steno ’yam iti vaadinah]
badhnanti rajjvā taṁ kecid
[badhnanti rajjvaa tam kechid]
badhyatāṁ badhyatām iti
[badhyataam badhyataam iti]
Word-for-word
yata-vācam — who had taken a vow of silence vācayanti — they try to make speak tāḍayanti — they beat na vakti — he does not speak cet — if tarjayanti — they cajole apare — others vāgbhiḥ — with their words stenaḥ — thief ayam — this person iti — thus vādinaḥ — saying badhnanti — they bind up rajjvā — with rope tam — him kecit — some badhyatām badhyatām — “Bind him up! Bind him up!” iti — thus saying.
Blended reading (Sanskrit + English inline)
yata-vācaṁ vācayanti
yata-vācam
who had taken a vow of silence
vācayanti
they try to make speak
tāḍayanti na vakti cet
tāḍayanti
they beat
na vakti
he does not speak
cet
if
tarjayanty apare vāgbhiḥ
tarjayanti
they cajole
apare
others
vāgbhiḥ
with their words
steno ’yam iti vādinaḥ
stenaḥ
thief
ayam
this person
iti
thus
vādinaḥ
saying
badhnanti rajjvā taṁ kecid
badhnanti
they bind up
rajjvā
with rope
tam
him
kecit
some
badhyatāṁ badhyatām iti
badhyatām badhyatām
“Bind him up! Bind him up!”
iti
thus saying.
Although he had taken a vow of silence, they would try to make him speak, and if he did not speak they would beat him with sticks. Others would chastise him, saying, “This man is just a thief.” And others would bind him up with rope, shouting, “Tie him up! Tie him up!”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Although he had taken a vow of silence, they would try to make him speak, and if he did not speak, they would beat him with sticks. Others would chastise him, saying, “This man is just a thief.” And others would bind him up with rope, shouting, “Tie him up! Tie him up!”
Personal Guidance
They tried to make him break his silence, beat him with sticks, called him a thief, bound him with rope. The full social punishment is administered.
Reflection Questions
  • Where do I fear social punishment for my values?
  • How does this story shift the fear?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.37

↗
क्षिपन्त्येकेऽवजानन्त एष धर्मध्वज: शठ: । क्षीणवित्त इमां वृत्तिमग्रहीत् स्वजनोज्झित: ॥ ३७ ॥
kṣipanty eke ’vajānanta
[kshipanty eke ’vajaananta]
eṣa dharma-dhvajaḥ śaṭhaḥ
[esha dharma-dhvajah shathah]
kṣīṇa-vitta imāṁ vṛttim
[ksheena-vitta imaam vrittim]
agrahīt sva-janojjhitaḥ
[agraheet sva-janojjhitah]
Word-for-word
kṣipanti — they criticize eke — some avajānantaḥ — committing insults eṣaḥ — this person dharma-dhvajaḥ — a religious hypocrite śaṭhaḥ — a cheater kṣīṇa-vittaḥ — having lost his wealth imām — this vṛttim — occupation agrahīt — has taken sva-jana — by his family ujjhitaḥ — turned out.
Blended reading (Sanskrit + English inline)
kṣipanty eke ’vajānanta
kṣipanti
they criticize
eke
some
eṣa dharma-dhvajaḥ śaṭhaḥ
kṣīṇa-vitta imāṁ vṛttim
avajānantaḥ
committing insults
eṣaḥ
this person
dharma-dhvajaḥ
a religious hypocrite
śaṭhaḥ
a cheater
kṣīṇa-vittaḥ
having lost his wealth
imām
this
vṛttim
occupation
agrahīt sva-janojjhitaḥ
agrahīt
has taken
sva-jana
by his family
ujjhitaḥ
turned out.
They would criticize and insult him, saying, “This man is just a hypocrite and a cheat. He makes a business of religion simply because he lost all his wealth and his family threw him out.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
They would criticize and insult him, saying, “This man is just a hypocrite and a cheat. He makes a business of religion simply because he lost all his wealth and his family threw him out.” He is a hypocrite, making a living by holding a daṇḍa and cheating people. They explain how he has cheated: he lost his wealth, and thus acts like a sannyāsī.
Personal Guidance
They mocked: 'A hypocrite and cheat — he makes religion a business because he lost his wealth and family threw him out.' The interpretation reframes virtue as opportunism.
Reflection Questions
  • Whose actual virtue have I dismissed as opportunism?
  • Where might I have misread someone's authentic turning?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.38-39

↗
अहो एष महासारो धृतिमान् गिरिराडिव । मौनेन साधयत्यर्थं बकवद् द‍ृढनिश्चय: ॥ ३८ ॥ इत्येके विहसन्त्येनमेके दुर्वातयन्ति च । तं बबन्धुर्निरुरुधुर्यथा क्रीडनकं द्विजम् ॥ ३९ ॥
aho eṣa mahā-sāro
[aho esha mahaa-saaro]
dhṛtimān giri-rāḍ iva
[dhritimaan giri-raad iva]
maunena sādhayaty arthaṁ
[maunena saadhayaty artham]
baka-vad dṛḍha-niścayaḥ
[baka-vad dridha-nishchayah]
ity eke vihasanty enam
[ity eke vihasanty enam]
eke durvātayanti ca
[eke durvaatayanti cha]
taṁ babandhur nirurudhur
[tam babandhur nirurudhur]
yathā krīḍanakaṁ dvijam
[yathaa kreedanakam dvijam]
Word-for-word
aho — just see eṣaḥ — this person mahā-sāraḥ — very powerful dhṛtimān — steadfast giri-rāṭ — the Himālaya Mountains iva — just like maunena — with his vow of silence sādhayati — he is striving artham — for his goal baka-vat — just like a heron dṛḍha — firm niścayaḥ — his determination iti — thus speaking eke — some vihasanti — ridicule enam — him eke — some durvātayanti — pass foul air ca — and tam — him babandhuḥ — they bound in chains nirurudhuḥ — kept captive yathā — as krīḍanakam — a pet animal dvijam — that brāhmaṇa..
Blended reading (Sanskrit + English inline)
aho eṣa mahā-sāro
aho
just see
eṣaḥ
this person
mahā-sāraḥ
very powerful
dhṛtimān giri-rāḍ iva
dhṛtimān
steadfast
giri-rāṭ
the Himālaya Mountains
iva
just like
maunena sādhayaty arthaṁ
maunena
with his vow of silence
sādhayati
he is striving
artham
for his goal
baka-vad dṛḍha-niścayaḥ
baka-vat
just like a heron
dṛḍha
firm
niścayaḥ
his determination
ity eke vihasanty enam
iti
thus speaking
eke
some
vihasanti
ridicule
enam
him
eke durvātayanti ca
eke
some
durvātayanti
pass foul air
ca
and
taṁ babandhur nirurudhur
tam
him
babandhuḥ
they bound in chains
nirurudhuḥ
kept captive
yathā krīḍanakaṁ dvijam
yathā
as
krīḍanakam
a pet animal
dvijam
that brāhmaṇa..
Some would ridicule him by saying, “Just see this greatly powerful sage! He is as steadfast as the Himālaya Mountains. By practice of silence he strives for his goal with great determination, just like a heron.” Other persons would pass foul air upon him, and sometimes others would bind this twice-born brāhmaṇa in chains and keep him captive like a pet animal.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Some would ridicule him by saying, “Just see this greatly powerful sage! He is as steady as the Himalaya Mountains. By practice of silence he strives for his goal with great determination, just like a duck.” Other persons would pass foul air upon him, and sometimes others would bind him in chains and keep him captive like a pet bird. Mahā-sāraḥ means a person desiring great gain. They passed air on him (durvātayanti). They bound him in chains in prisons like a parrot or sārika bird (dvijam).
Personal Guidance
Some ridiculed him as steadfast as the Himalayas and silent as a heron, passing foul air and imprisoning him; many other indignities followed. Mockery of even sincere effort is normal in this world.
Reflection Questions
  • Where does ridicule of sincere effort discourage me?
  • What practice keeps me steady through it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.40

↗
एवं स भौतिकं दु:खं दैविकं दैहिकं च यत् । भोक्तव्यमात्मनो दिष्टं प्राप्तं प्राप्तमबुध्यत ॥ ४० ॥
evaṁ sa bhautikaṁ duḥkhaṁ
[evam sa bhautikam duhkham]
daivikaṁ daihikaṁ ca yat
[daivikam daihikam cha yat]
bhoktavyam ātmano diṣṭaṁ
[bhoktavyam aatmano dishtam]
prāptaṁ prāptam abudhyata
[praaptam praaptam abudhyata]
Word-for-word
evam — thus saḥ — he bhautikam — due to other living entities duḥkham — suffering daivikam — due to higher powers daihikam — due to his own body ca — and yat — whatever bhoktavyam — destined to be suffered ātmanaḥ — his own diṣṭam — allotted by destiny prāptam prāptam — whatever was received abudhyata — he understood.
Blended reading (Sanskrit + English inline)
evaṁ sa bhautikaṁ duḥkhaṁ
evam
thus
saḥ
he
bhautikam
due to other living entities
duḥkham
suffering
daivikaṁ daihikaṁ ca yat
daivikam
due to higher powers
daihikam
due to his own body
ca
and
yat
whatever
bhoktavyam ātmano diṣṭaṁ
bhoktavyam
destined to be suffered
ātmanaḥ
his own
diṣṭam
allotted by destiny
prāptaṁ prāptam abudhyata
prāptam prāptam
whatever was received
abudhyata
he understood.
The brāhmaṇa understood that all his suffering — from other living beings, from the higher forces of nature and from his own body — was unavoidable, being allotted to him by providence.
Purport

Many cruel persons harassed the brāhmaṇa, and his own body caused him suffering in the form of fever, hunger, thirst, fatigue, etc. The higher forces of nature are those that cause excessive heat, cold, wind and rain. The brāhmaṇa realized that his suffering was due to his false identification with his material body, and not to the interaction of his body with external phenomena. Rather than try to adjust his external situation, he tried to adjust his Kṛṣṇa consciousness and thus realize his actual identity as eternal spirit soul.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The brāhmaṇa understood that all his suffering—from other living beings, from the higher forces of nature and from his own body—was unavoidable, being allotted to him by karma. He understood that the suffering from other people (bhautikam), from his body in the form of fever or other sickness (daihikam) and from nature with heat or cold was attained by karma.
Personal Guidance
The brāhmaṇa understood that all suffering — from others, nature, or his own body — was unavoidable, allotted by providence. Acceptance reframes the experience.
Reflection Questions
  • What suffering am I still treating as avoidable when it may be allotted?
  • What does naming it as providence change?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.41

↗
परिभूत इमां गाथामगायत नराधमै: । पातयद्भ‍ि: स्व धर्मस्थो धृतिमास्थाय सात्त्विकीम् ॥ ४१ ॥
paribhūta imāṁ gāthām
[paribhoota imaam gaathaam]
agāyata narādhamaiḥ
[agaayata naraadhamaih]
pātayadbhiḥ sva dharma-stho
[paatayadbhih sva dharma-stho]
dhṛtim āsthāya sāttvikīm
[dhritim aasthaaya saattvikeem]
Word-for-word
paribhūtaḥ — insulted imām — this gāthām — song agāyata — he sang nara-adhamaiḥ — by low-class men pātayadbhiḥ — who were trying to make him fall down sva-dharma — in his own duty sthaḥ — remaining firm dhṛtim — his resolution āsthāya — fixing sāttvikīm — in the mode of goodness.
Blended reading (Sanskrit + English inline)
paribhūta imāṁ gāthām
paribhūtaḥ
insulted
imām
this
gāthām
song
agāyata narādhamaiḥ
agāyata
he sang
nara-adhamaiḥ
by low-class men
pātayadbhiḥ sva dharma-stho
pātayadbhiḥ
who were trying to make him fall down
sva-dharma
in his own duty
sthaḥ
remaining firm
dhṛtim āsthāya sāttvikīm
dhṛtim
his resolution
āsthāya
fixing
sāttvikīm
in the mode of goodness.
Even while being insulted by these low-class men who were trying to effect his downfall, he remained steady in his spiritual duties. Fixing his resolution in the mode of goodness, he began to chant the following song.
Purport

Resolution in the mode of goodness is described in Bhagavad-gītā (18.33) :

dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī

“O son of Pṛthā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life and the acts of the senses, is in the mode of goodness.”

Atheists who are envious of the devotees of the Supreme Lord are called narādhamas, or the lowest of men, and undoubtedly are enroute to hell. By all means at their disposal they disturb the devotional service of the Lord, sometimes by direct attack and sometimes by mockery. The devotees, however, remain tolerant, fixing their determination in the mode of goodness. As described by Śrīla Rūpa Gosvāmī in Śrī Upadeśāmṛta (1):

vāco vegaṁ manasaḥ krodha-vegaṁ jihvā-vegam udaropastha-vegam etān vegān yo viṣaheta dhīraḥ sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

“A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Though insulted, he became firmly fixed in his duties through these low-class men who were trying to make him fall. Fixing his resolution in the mode of goodness, he began to chant the following song. Being situated in his dharma by persons who tried making him fall from his duties, he sang this song. Determination in sattva is described as follows: dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī || Determination by which one restrains the activities of the mind, life airs and senses, using unswerving concentration of mind, is in the mode of sattva. BG 18.33
Related lectures
Personal Guidance
Insulted by low-class men trying to ruin him, he remained steady in spiritual duty, fixed his resolution in goodness, and began to chant. Steadiness is the choice; chanting is the expression.
Reflection Questions
  • What is my equivalent of chanting that holds me steady when insulted?
  • What single chant could I commit to?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.42

↗
द्विज उवाच नायं जनो मे सुखदु:खहेतु- र्न देवतात्मा ग्रहकर्मकाला: । मन: परं कारणमामनन्ति संसारचक्रं परिवर्तयेद् यत् ॥ ४२ ॥
dvija uvāca
[dvija uvaacha]
nāyaṁ jano me sukha-duḥkha-hetur
[naayam jano me sukha-duhkha-hetur]
na devatātmā graha-karma-kālāḥ
[na devataatmaa graha-karma-kaalaah]
manaḥ paraṁ kāraṇam āmananti
[manah param kaaranam aamananti]
saṁsāra-cakraṁ parivartayed yat
[samsaara-chakram parivartayed yat]
Word-for-word
dvijaḥ uvāca — the brāhmaṇa said na — not ayam — these janaḥ — people me — my sukha — of happiness duḥkha — and distress hetuḥ — the cause na — nor devatā — the demigods ātmā — my own body graha — the controlling planets karma — my past work kālāḥ — or time manaḥ — the mind param — rather only kāraṇaṁ — the cause āmananti — is called by standard authorities saṁsāra — of material life cakram — the cycle parivartayet — causes to rotate yat — which.
Blended reading (Sanskrit + English inline)
dvija uvāca
dvijaḥ uvāca
the brāhmaṇa said
nāyaṁ jano me sukha-duḥkha-hetur
na
not
ayam
these
janaḥ
people
me
my
sukha
of happiness
duḥkha
and distress
hetuḥ
the cause
na devatātmā graha-karma-kālāḥ
na
nor
devatā
the demigods
ātmā
my own body
graha
the controlling planets
karma
my past work
kālāḥ
or time
manaḥ paraṁ kāraṇam āmananti
manaḥ
the mind
param
rather only
kāraṇaṁ
the cause
āmananti
is called by standard authorities
saṁsāra-cakraṁ parivartayed yat
saṁsāra
of material life
cakram
the cycle
parivartayet
causes to rotate
yat
which.
The brāhmaṇa said: These people are not the cause of my happiness and distress. Neither are the demigods, my own body, the planets, my past work, or time. Rather, it is the mind alone that causes happiness and distress and perpetuates the rotation of material life.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The brāhmaṇa said: These people are not the cause of my happiness and distress. Neither are the devatās, my self, the planets, my karma, or time. Rather, it is the mind alone that causes happiness and distress and causes one to wander in samsāra. “Who has given me such misery?” Considering this, he concluded it was not caused by evil people. “Why are you denying the visible cause? Is it because these evil people are not acting independently?” If you say someone has inspired them, those persons should also be denied as the cause. No devatā or jīva or planet is causing this. They say the cause is only the mind. Śruti says manasā hy eva paśyati manasā hy eva śṛṇoti: one sees by the mind and hears by the mind. (Bṛhad-āraṇyaka Upaniṣad 1.5.4) Parivartayet means “wanders.”
Related lectures
Personal Guidance
These people are not the cause of happiness and distress; nor are demigods, body, planets, karma, or time — only the mind causes them and perpetuates samsara. The mind is named as the actual agent.
Reflection Questions
  • Where do I blame external causes for what the mind is generating?
  • What does responsibility for the mind look like in practice?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.43

↗
मनो गुणान् वै सृजते बलीय- स्ततश्च कर्माणि विलक्षणानि । शुक्लानि कृष्णान्यथ लोहितानि तेभ्य: सवर्णा: सृतयो भवन्ति ॥ ४३ ॥
mano guṇān vai sṛjate balīyas
[mano gunaan vai srijate baleeyas]
tataś ca karmāṇi vilakṣaṇāni
[tatash cha karmaani vilakshanaani]
śuklāni kṛṣṇāny atha lohitāni
[shuklaani krishnaany atha lohitaani]
tebhyaḥ sa-varṇāḥ sṛtayo bhavanti
[tebhyah sa-varnaah sritayo bhavanti]
Word-for-word
manaḥ — the mind guṇān — the activities of the modes of nature vai — indeed sṛjate — manifests balīyaḥ — very strong tataḥ — by those qualities ca — and karmāṇi — material activities vilakṣaṇāni — of different varieties śuklāni — white (in the mode of goodness) kṛṣṇāni — black (in the mode of ignorance) atha — and lohitāni — red (in the mode of passion) tebhyaḥ — from those activities sa-varṇāḥ — having the same corresponding colors sṛtayaḥ — created conditions bhavanti — arise.
Blended reading (Sanskrit + English inline)
mano guṇān vai sṛjate balīyas
manaḥ
the mind
guṇān
the activities of the modes of nature
vai
indeed
sṛjate
manifests
balīyaḥ
very strong
tataś ca karmāṇi vilakṣaṇāni
tataḥ
by those qualities
ca
and
karmāṇi
material activities
vilakṣaṇāni
of different varieties
śuklāni kṛṣṇāny atha lohitāni
śuklāni
white (in the mode of goodness)
kṛṣṇāni
black (in the mode of ignorance)
atha
and
lohitāni
red (in the mode of passion)
tebhyaḥ sa-varṇāḥ sṛtayo bhavanti
tebhyaḥ
from those activities
sa-varṇāḥ
having the same corresponding colors
sṛtayaḥ
created conditions
bhavanti
arise.
The powerful mind actuates the functions of the material modes, from which evolve the different kinds of material activities in the modes of goodness, ignorance and passion. From the activities in each of these modes develop the corresponding statuses of life.
Purport

In the mode of goodness one considers oneself to be a saintly or wise person, in the mode of passion one struggles for material success, and in the mode of ignorance one becomes cruel, lazy and sinful. By the combination of the material modes one identifies oneself as a demigod, a king, a rich capitalist, a wise scholar, etc. These conceptions are material designations generated from the modes of nature, and they arrange themselves according to the tendency of the powerful mind to enjoy temporary sense gratification. The word balīyas in this verse, meaning “very strong,” indicates that the material mind becomes insensitive to intelligent advice. Even if we are informed that we are committing many sins and offenses in order to earn money, we may still think that money should be acquired at all costs, since without it one can neither perform religious ceremonies nor gratify the senses with beautiful women, mansions and vehicles. Once the money is achieved, one suffers further problems, but the stubborn mind will never heed good advice in this regard. One must therefore give up mental concoction and control the mind in Kṛṣṇa consciousness, as exemplified here by the brāhmaṇa from Avantī.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The powerful mind creates qualities in objects, from which a person becomes inspired to act in sattva, tamas and rajas. Various types of bodies arise from the activities in each of these modes. This verse explains how the jīva wanders. The mind creates good qualities in objects like women and gold though they are full of bad qualities. How can I practice dharma without money? How can I obtain enjoyment of garlands, sandalwood and women? How can I be happy without them? Therefore I must earn money. Though there are faults in earning money, the mind makes the person perform the activities. The mind is strong. It does not accept the discrimination of others or oneself which concludes that wealth and family create great obstacles. The actions instigated by the mind are of great variety in sattva, tamas or rajas, not of one type. Those in sattva lead to dharma. Those in tamas lead to hell. Those in rajas lead to dharma and adharma. Gradually these produce bodies of devatās, animals and men.
Personal Guidance
The mind actuates the modes, from which arise activities in goodness, ignorance, and passion, and from those activities arise corresponding life-statuses. The mind seeds the life.
Reflection Questions
  • What status of life am I currently moving toward, given my mind's current mode?
  • What course correction is mine?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.44

↗
अनीह आत्मा मनसा समीहता हिरण्मयो मत्सख उद्विचष्टे । मन: स्वलिङ्गं परिगृह्य कामान् जुषन् निबद्धो गुणसङ्गतोऽसौ ॥ ४४ ॥
anīha ātmā manasā samīhatā
[aneeha aatmaa manasaa sameehataa]
hiraṇ-mayo mat-sakha udvicaṣṭe
[hiran-mayo mat-sakha udvichashte]
manaḥ sva-liṅgaṁ parigṛhya kāmān
[manah sva-lingam parigrihya kaamaan]
juṣan nibaddho guṇa-saṅgato ’sau
[jushan nibaddho guna-sangato ’sau]
Word-for-word
anīhaḥ — not endeavoring ātmā — the Supreme Soul manasā — along with the mind samīhatā — which is struggling hiraṇ-mayaḥ — exhibiting transcendental enlightenment mat-sakhaḥ — my friend udvicaṣṭe — looks down from above manaḥ — the mind sva-liṅgam — which projects the image of the material world upon him (the soul) parigṛhya — embracing kāmān — objects of desire juṣan — engaging with nibaddhaḥ — becomes bound guṇa-saṅgataḥ — because of association with the modes of nature asau — that infinitesimal spirit soul.
Blended reading (Sanskrit + English inline)
anīha ātmā manasā samīhatā
anīhaḥ
not endeavoring
ātmā
the Supreme Soul
manasā
along with the mind
samīhatā
which is struggling
hiraṇ-mayo mat-sakha udvicaṣṭe
hiraṇ-mayaḥ
exhibiting transcendental enlightenment
mat-sakhaḥ
my friend
udvicaṣṭe
looks down from above
manaḥ sva-liṅgaṁ parigṛhya kāmān
manaḥ
the mind
sva-liṅgam
which projects the image of the material world upon him (the soul)
parigṛhya
embracing
kāmān
objects of desire
juṣan nibaddho guṇa-saṅgato ’sau
juṣan
engaging with
nibaddhaḥ
becomes bound
guṇa-saṅgataḥ
because of association with the modes of nature
asau
that infinitesimal spirit soul.
Although present along with the struggling mind within the material body, the Supersoul is not endeavoring, because He is already endowed with transcendental enlightenment. Acting as my friend, He simply witnesses from His transcendental position. I, the infinitesimal spirit soul, on the other hand, have embraced this mind, which is the mirror reflecting the image of the material world. Thus I have become engaged in enjoying objects of desire and am entangled due to contact with the modes of nature.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Paramātmā, my friend, who has no material desire, though present with the jivā’s mind which is full of desires, is devoid of material actions and simply observes. The jīva however accepts the mind, known as the subtle body, and, engaging in enjoyment because of association with actions created by the qualities in the mind, becomes bound. “So saṁsāra belongs to the mind, not the ātmā.” That is not true. There are two ātmās in the body. One is Paramātmā, not contaminated by the mind at all. The other is the jīva, which is contaminated by the mind. First hear about Paramātmā. Paramātmā is present with the desiring mind as its controller, but is not connected with its actions because it is an independent conscious entity (hiraṇyamaḥ). As my friend, he observes from a level of superior knowledge (udvicaṣṭe) without being affected. The second ātmā is the jīva. Accepting the mind, the subtle body, as itself, the jīva becomes bound up, engaging in desires, because of the jīvas’ association with actions produced by the qualities in the mind. Saṁsāra for the jīva arises from this imposition of the mind. Since the mind itself cannot experience happiness and suffering because it is unconscious, no one really experiences heaven or hell.
Related lectures
Personal Guidance
The Supersoul, present alongside the mind in the body, does not endeavor — He is already enlightened and witnesses as friend. The soul, infinite, struggles by association. The image of the two birds reappears.
Reflection Questions
  • What would it feel like to lean on the Supersoul's witness rather than the struggling mind?
  • What practice helps?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.45

↗
दानं स्वधर्मो नियमो यमश्च श्रुतं च कर्माणि च सद्‍व्रतानि । सर्वे मनोनिग्रहलक्षणान्ता: परो हि योगो मनस: समाधि: ॥ ४५ ॥
dānaṁ sva-dharmo niyamo yamaś ca
[daanam sva-dharmo niyamo yamash cha]
śrutaṁ ca karmāṇi ca sad-vratāni
[shrutam cha karmaani cha sad-vrataani]
sarve mano-nigraha-lakṣaṇāntāḥ
[sarve mano-nigraha-lakshanaantaah]
paro hi yogo manasaḥ samādhiḥ
[paro hi yogo manasah samaadhih]
Word-for-word
dānam — giving of charity sva-dharmaḥ — carrying out one’s prescribed duties niyamaḥ — the regulations of day-to-day life yamaḥ — the major regulations of spiritual practice ca — and śrutam — listening to scripture ca — and karmāṇi — pious work ca — and sat — pure vratāni — vows sarve — all manaḥ-nigrahaḥ — the subduing of the mind lakṣaṇa — consisting of antāḥ — their aim paraḥ — supreme hi — indeed yogaḥ — transcendental knowledge manasaḥ — of the mind samādhiḥ — meditation on the Supreme in trance.
Blended reading (Sanskrit + English inline)
dānaṁ sva-dharmo niyamo yamaś ca
dānam
giving of charity
sva-dharmaḥ
carrying out one’s prescribed duties
niyamaḥ
the regulations of day-to-day life
yamaḥ
the major regulations of spiritual practice
ca
and
śrutaṁ ca karmāṇi ca sad-vratāni
śrutam
listening to scripture
ca
and
karmāṇi
pious work
ca
and
sat
pure
vratāni
vows
sarve mano-nigraha-lakṣaṇāntāḥ
sarve
all
manaḥ-nigrahaḥ
the subduing of the mind
lakṣaṇa
consisting of
antāḥ
their aim
paro hi yogo manasaḥ samādhiḥ
paraḥ
supreme
hi
indeed
yogaḥ
transcendental knowledge
manasaḥ
of the mind
samādhiḥ
meditation on the Supreme in trance.
Charity, prescribed duties, observance of major and minor regulative principles, hearing from scripture, pious works and purifying vows all have as their final aim the subduing of the mind. Indeed, concentration of the mind on the Supreme is the highest yoga.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Charity, prescribed duties, niyama and yama, hearing from scripture, pious works and purifying vows all have as their final aim the subduing of the mind, since control of the mind is the best yoga. Therefore one should endeavor to control the mind, since it creates all obstacles. Charity and other acts have as their final result control of the mind, because control of the mind is the best type of yoga.
Personal Guidance
Charity, duties, regulative principles, hearing, pious works, vows — all aim ultimately at subduing the mind; mind's concentration on the Supreme is the highest yoga. The end-game is named.
Reflection Questions
  • Which practice am I doing without the inner aim of subduing the mind?
  • Could I retune that practice to its real purpose?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.46

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समाहितं यस्य मन: प्रशान्तं दानादिभि: किं वद तस्य कृत्यम् । असंयतं यस्य मनो विनश्यद् दानादिभिश्चेदपरं किमेभि: ॥ ४६ ॥
samāhitaṁ yasya manaḥ praśāntaṁ
[samaahitam yasya manah prashaantam]
dānādibhiḥ kiṁ vada tasya kṛtyam
[daanaadibhih kim vada tasya krityam]
asaṁyataṁ yasya mano vinaśyad
[asamyatam yasya mano vinashyad]
dānādibhiś ced aparaṁ kim ebhiḥ
[daanaadibhish ched aparam kim ebhih]
Word-for-word
samāhitam — perfectly fixed yasya — whose manaḥ — mind praśāntam — pacified dāna-ādibhiḥ — by charity and the other processes kim — what vada — please tell tasya — of those processes kṛtyam — use asaṁyatam — uncontrolled yasya — whose manaḥ — mind vinaśyat — dissolving dāna-ādibhiḥ — by these processes of charity and so on cet — if aparam — further kim — what use ebhiḥ — of these.
Blended reading (Sanskrit + English inline)
samāhitaṁ yasya manaḥ praśāntaṁ
samāhitam
perfectly fixed
yasya
whose
manaḥ
mind
praśāntam
pacified
dānādibhiḥ kiṁ vada tasya kṛtyam
dāna-ādibhiḥ
by charity and the other processes
kim
what
vada
please tell
tasya
of those processes
kṛtyam
use
asaṁyataṁ yasya mano vinaśyad
asaṁyatam
uncontrolled
yasya
whose
manaḥ
mind
vinaśyat
dissolving
dānādibhiś ced aparaṁ kim ebhiḥ
dāna-ādibhiḥ
by these processes of charity and so on
cet
if
aparam
further
kim
what use
ebhiḥ
of these.
If one’s mind is perfectly fixed and pacified, then tell me what need does one have to perform ritualistic charity and other pious rituals? And if one’s mind remains uncontrolled, lost in ignorance, then of what use are these engagements for him?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If one’s mind is controlled, then tell me what need is there for ritualistic charity and other pious rituals. And if one’s mind remains uncontrolled because of laziness or agitation, then of what use are these engagements for him? The wise depend only upon control of the mind. If the mind is controlled (samāhitam), what is the need of charity and other actions? If the mind is uncontrolled because of laziness (vināśyat) or is agitated (aparam), what is the use of charity and other works?
Personal Guidance
If the mind is perfectly fixed, what need for ritualistic charity and pious rituals? And if the mind remains uncontrolled and ignorant, what use are those engagements? The mind sets the value of the means.
Reflection Questions
  • Where do my rituals not match my mind's actual condition?
  • What honest match would change?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.47

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मनोवशेऽन्ये ह्यभवन् स्म देवा मनश्च नान्यस्य वशं समेति । भीष्मो हि देव: सहस: सहीयान् युञ्ज्याद वशे तं स हि देवदेव: ॥ ४७ ॥
mano-vaśe ’nye hy abhavan sma devā
[mano-vashe ’nye hy abhavan sma devaa]
manaś ca nānyasya vaśaṁ sameti
[manash cha naanyasya vasham sameti]
bhīṣmo hi devaḥ sahasaḥ sahīyān
[bheeshmo hi devah sahasah saheeyaan]
yuñjyād vaśe taṁ sa hi deva-devaḥ
[yunjyaad vashe tam sa hi deva-devah]
Word-for-word
manaḥ — of the mind vaśe — under the control anye — others hi — indeed abhavan — have become sma — in the past devāḥ — the senses (represented by their presiding deities) manaḥ — the mind ca — and na — never anyasya — of another vaśam — under the control sameti — comes bhīṣmaḥ — fearsome hi — indeed devaḥ — the godlike power sahasaḥ — than the strongest sahīyān — stronger yuñjyāt — can fix vaśe — under control tam — that mind saḥ — such a person hi — indeed deva-devaḥ — the master of all the senses.
Blended reading (Sanskrit + English inline)
mano-vaśe ’nye hy abhavan sma devā
manaḥ
of the mind
vaśe
under the control
anye
others
manaś ca nānyasya vaśaṁ sameti
bhīṣmo hi devaḥ sahasaḥ sahīyān
hi
indeed
abhavan
have become
sma
in the past
devāḥ
the senses (represented by their presiding deities)
manaḥ
the mind
ca
and
na
never
anyasya
of another
yuñjyād vaśe taṁ sa hi deva-devaḥ
vaśam
under the control
sameti
comes
bhīṣmaḥ
fearsome
hi
indeed
devaḥ
the godlike power
sahasaḥ
than the strongest
sahīyān
stronger
yuñjyāt
can fix
vaśe
under control
tam
that mind
saḥ
such a person
hi
indeed
deva-devaḥ
the master of all the senses.
All the senses have been under the control of the mind since time immemorial, and the mind himself never comes under the sway of any other. He is stronger than the strongest, and his godlike power is fearsome. Therefore, anyone who can bring the mind under control becomes the master of all the senses.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The senses are under the control of the mind. The mind is not under the control of anything else. The mind is fearsome, stronger than the strongest. One who controls the mind is the controller of all the senses. “Controlling the mind depends on controlling the senses.” That is not so. The senses and their devatās are under the control of the mind. The mind (devaḥ) is fearful even for yogīs, because it is stronger than the strongest. He who controls the mind is a controller of all the senses. manaso vaśe sarvam idaṁ babhūva nānyasya mano vaśam anviyāya bhīṣmo hi devaḥ sahasaḥ sahīyan When the mind is controlled, everything is controlled. The mind is not controlled by another. The mind is fearsome, stronger than the strongest. Taitirīya-brāhmaṇa 3.12.3.3.7
Personal Guidance
All senses are under the mind's control since time immemorial, but the mind itself comes under no one's control — godlike, fearsome. Anyone who controls the mind controls everything.
Reflection Questions
  • What does it do for me to face the mind's godlike strength?
  • What practice begins to bring even its fringe under control?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.48

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तं दुर्जयं शत्रुमसह्यवेग- मरुन्तुदं तन्न विजित्य केचित् । कुर्वन्त्यसद्विग्रहमत्र मर्त्यै- र्मित्राण्युदासीनरिपून् विमूढा: ॥ ४८ ॥
tam durjayaṁ śatrum asahya-vegam
[tam durjayam shatrum asahya-vegam]
arun-tudaṁ tan na vijitya kecit
[arun-tudam tan na vijitya kechit]
kurvanty asad-vigraham atra martyair
[kurvanty asad-vigraham atra martyair]
mitrāṇy udāsīna-ripūn vimūḍhāḥ
[mitraany udaaseena-ripoon vimoodhaah]
Word-for-word
tam — that durjayam — difficult to conquer śatrum — enemy asahya — intolerable vegam — whose urges arum-tudam — capable of tormenting the heart tat — therefore na vijitya — failing to conquer over kecit — some people kurvanti — they create asat — useless vigraham — quarrel atra — in this world martyaiḥ — with mortal living beings mitrāṇi — friends udāsīna — indifferent persons ripūn — and rivals vimūḍhāḥ — completely bewildered.
Blended reading (Sanskrit + English inline)
tam durjayaṁ śatrum asahya-vegam
tam
that
durjayam
difficult to conquer
śatrum
enemy
asahya
intolerable
vegam
whose urges
arun-tudaṁ tan na vijitya kecit
arum-tudam
capable of tormenting the heart
tat
therefore
na vijitya
failing to conquer over
kecit
some people
kurvanty asad-vigraham atra martyair
kurvanti
they create
asat
useless
vigraham
quarrel
atra
in this world
martyaiḥ
with mortal living beings
mitrāṇy udāsīna-ripūn vimūḍhāḥ
mitrāṇi
friends
udāsīna
indifferent persons
ripūn
and rivals
vimūḍhāḥ
completely bewildered.
Failing to conquer this irrepressible enemy, the mind, whose urges are intolerable and who torments the heart, many people are completely bewildered and create useless quarrel with others. Thus they conclude that other people are either their friends, their enemies or parties indifferent to them.
Purport

Falsely identifying oneself as the material body, and accepting bodily expansions such as children and grandchildren to be one’s eternal property, one completely forgets that every living being is qualitatively one with God. There is no essential difference between one individual being and another, since all are eternal expansions of the Supreme Lord. The mind absorbed in false ego creates the material body, and by identification with the body, the conditioned soul is overwhelmed by false pride and ignorance, as described here.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Failing to conquer this irrepressible enemy, the mind, whose urges are intolerable and which torments the heart, fools create useless quarrel with others. Thus they conclude that some people are their friends and others are their enemies or indifferent to them. Not conquering the mind, which gives pain to the heart, fools suddenly quarrel with others. They see others as friendly or inimical.
Related lectures
Personal Guidance
Many fail to conquer the mind and create useless quarrels with others, classifying them as friends, enemies, or neutral. The unconquered mind invents adversaries.
Reflection Questions
  • Which 'enemy' in my life might dissolve if I conquered my mind?
  • What would I do with the freed energy?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.49

↗
देहं मनोमात्रमिमं गृहीत्वा ममाहमित्यन्धधियो मनुष्या: । एषोऽहमन्योऽयमिति भ्रमेण दुरन्तपारे तमसि भ्रमन्ति ॥ ४९ ॥
dehaṁ mano-mātram imaṁ gṛhītvā
[deham mano-maatram imam griheetvaa]
mamāham ity andha-dhiyo manuṣyāḥ
[mamaaham ity andha-dhiyo manushyaah]
eṣo ’ham anyo ’yam iti bhrameṇa
[esho ’ham anyo ’yam iti bhramena]
duranta-pāre tamasi bhramanti
[duranta-paare tamasi bhramanti]
Word-for-word
deham — the material body manaḥ-mātram — coming simply from the mind imam — this gṛhītvā — having accepted mama — mine aham — I iti — thus andha — blinded dhiyaḥ — their intelligence manuṣyāḥ — human beings eṣaḥ — this aham — I am anyaḥ — someone else ayam — this is iti — thus bhrameṇa — by the illusion duranta-pāre — unsurpassable tamasi — within the darkness bhramanti — they wander.
Blended reading (Sanskrit + English inline)
dehaṁ mano-mātram imaṁ gṛhītvā
deham
the material body
manaḥ-mātram
coming simply from the mind
imam
this
gṛhītvā
having accepted
mamāham ity andha-dhiyo manuṣyāḥ
mama
mine
aham
I
iti
thus
andha
blinded
dhiyaḥ
their intelligence
manuṣyāḥ
human beings
eṣo ’ham anyo ’yam iti bhrameṇa
eṣaḥ
this
aham
I am
anyaḥ
someone else
ayam
this is
iti
thus
bhrameṇa
by the illusion
duranta-pāre tamasi bhramanti
duranta-pāre
unsurpassable
tamasi
within the darkness
bhramanti
they wander.
Persons who identify with this body, which is simply the product of the material mind, are blinded in their intelligence, thinking in terms of “I” and “mine.” Because of their illusion of “this is I, but that is someone else,” they wander in endless darkness.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Persons who identify with this body, which is simply the product of the material mind, are blinded in their intelligence, thinking in terms of “I” and “mine.” Because of their illusion of “This is me, but that is someone else,” they wander in endless samsāra. In this way they wander in saṁsāra. Accepting the body produced by the mind, they think “This is my body and this is my son.” They wander in saṁsāra (tamasi).
Related lectures
Personal Guidance
Those identifying with the body — a product of the material mind — are blinded by 'I' and 'mine', wandering endlessly in 'this is me, that is someone else.' Body-identity generates the very dualities that disorient.
Reflection Questions
  • Where is 'me vs other' organizing my day?
  • What practice softens the lines?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.50

↗
जनस्तु हेतु: सुखदु:खयोश्चेत् किमात्मनश्चात्र हि भौमयोस्तत् । जिह्वां क्व‍‍चित् सन्दशति स्वदद्भ‍ि- स्तद्वेदनायां कतमाय कुप्येत् ॥ ५० ॥
janas tu hetuḥ sukha-duḥkhayoś cet
[janas tu hetuh sukha-duhkhayosh chet]
kim ātmanaś cātra hi bhaumayos tat
[kim aatmanash chaatra hi bhaumayos tat]
jihvāṁ kvacit sandaśati sva-dadbhis
[jihvaam kvachit sandashati sva-dadbhis]
tad-vedanāyāṁ katamāya kupyet
[tad-vedanaayaam katamaaya kupyet]
Word-for-word
janaḥ — these people tu — but hetuḥ — the cause sukha-duḥkhayoḥ — of my happiness and distress cet — if kim — what ātmanaḥ — for the self ca — and atra — in this conception hi — indeed bhaumayoḥ — they pertain to the material bodies tat — that (status of being the performer and the sufferer) jihvām — the tongue kvacit — sometimes sandaśati — is bitten sva — by one’s own dadbhiḥ — teeth tat — of that vedanāyām — in the distress katamāya — with whom kupyet — can one get angry.
Blended reading (Sanskrit + English inline)
janas tu hetuḥ sukha-duḥkhayoś cet
janaḥ
these people
tu
but
hetuḥ
the cause
sukha-duḥkhayoḥ
of my happiness and distress
cet
if
kim ātmanaś cātra hi bhaumayos tat
kim
what
ātmanaḥ
for the self
ca
and
atra
in this conception
hi
indeed
bhaumayoḥ
they pertain to the material bodies
tat
that (status of being the performer and the sufferer)
jihvāṁ kvacit sandaśati sva-dadbhis
jihvām
the tongue
kvacit
sometimes
sandaśati
is bitten
sva
by one’s own
dadbhiḥ
teeth
tad-vedanāyāṁ katamāya kupyet
tat
of that
vedanāyām
in the distress
katamāya
with whom
kupyet
can one get angry.
If you say that these people are the cause of my happiness and distress, then where is the place of the soul in such a conception? This happiness and distress pertain not to the soul but to the interactions of material bodies. If someone bites his tongue with his own teeth, at whom can he become angry in his suffering?
Purport

Although bodily pleasure and pain are felt by the soul, one must tolerate such duality, understanding it to be a creation of one’s own material mind. If one accidentally bites his own tongue or lip, he cannot become angry and pull out his own teeth. Similarly, all living beings are individual parts and parcels of God, and thus nondifferent from each other. All of them are meant to serve the Supreme Lord in spiritual equality. If the living beings give up their master’s service and instead quarrel among themselves, they will be forced to suffer by the laws of nature. If the conditioned souls establish artificial relationships of affection based on the material body and having nothing to do with God, then time itself will destroy such relationships, and they will be subjected to further suffering. But if the individual living entities understand each other to be of the same family, all having connection with the Supreme Lord, their mutual friendship will develop. Thus one should not exhibit anger that will be harmful to oneself and others. Although the brāhmaṇa was receiving kind offerings of charity from some people and being harassed and beaten by others, he denied that these people were the ultimate cause of his happiness and distress, for he was fixed on the platform of self-realization beyond the material body and mind.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If you say that people are the cause of my happiness and distress, then where is the place for the soul in such a conception? Happiness and distress pertain not to the soul but simply to the interactions of two material bodies. If someone bites his tongue with his own teeth, at whom can he become angry when he suffers? Having stated that the mind is the cause of happiness and distress, now six things previously mentioned in verse 42, which are not causes, are explained in six verses. If one person gives happiness or suffering to another person, in that theory where is the jīva? The jīva has no place at all because the cause of happiness and suffering and the experiencer of happiness and suffering are two bodies, transformations of earth, not the jīva. It is illogical to assume some vague cause different from the body as the cause (for instance devatās of the senses) for causing or experiencing pain. (This is the false logic.) Is the jīva aware of the suffering? When the jīva experiences suffering, who should be his object of anger? Should he become angry at the teeth or at the tongue? Just as one should not become angry with the teeth, the cause of pain, or the tongue, the experiencer of pain, one should not become angry at others who cause suffering, or at oneself, the sufferer. One should tolerate suffering, which arises from jīva’s identity with the mind. One should attribute fault to nothing except the mind. This should be understood in the following verses also.
Related lectures
Personal Guidance
If people cause happiness and distress, where is the soul in the picture? Such pain belongs to body-interactions, not soul. Even self-biting is not soul-pain.
Reflection Questions
  • When I assign blame, what is actually being hurt — body, mind, or soul?
  • How does this distinction help me respond?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.51

↗
दु:खस्य हेतुर्यदि देवतास्तु किमात्मनस्तत्र विकारयोस्तत् । यदङ्गमङ्गेन निहन्यते क्व‍‍चित् क्रुध्येत कस्मै पुरुष: स्वदेहे ॥ ५१ ॥
duḥkhasya hetur yadi devatās tu
[duhkhasya hetur yadi devataas tu]
kim ātmanas tatra vikārayos tat
[kim aatmanas tatra vikaarayos tat]
yad aṅgam aṅgena nihanyate kvacit
[yad angam angena nihanyate kvachit]
krudhyeta kasmai puruṣaḥ sva-dehe
[krudhyeta kasmai purushah sva-dehe]
Word-for-word
duḥkhasya — of suffering hetuḥ — the cause yadi — if devatāḥ — the demigods (who rule over the different senses within the body) tu — but kim — what ātmanaḥ — for the soul tatra — in that connection vikārayoḥ — which pertain to the transformable (senses and their deities) tat — that (acting and being acted upon) yat — when aṅgam — a limb aṅgena — by another limb nihanyate — is hurt kvacit — ever krudhyeta — should become angry kasmai — at whom puruṣaḥ — the living entity sva-dehe — within his own body.
Blended reading (Sanskrit + English inline)
duḥkhasya hetur yadi devatās tu
duḥkhasya
of suffering
hetuḥ
the cause
yadi
if
devatāḥ
the demigods (who rule over the different senses within the body)
tu
but
kim ātmanas tatra vikārayos tat
kim
what
ātmanaḥ
for the soul
tatra
in that connection
vikārayoḥ
which pertain to the transformable (senses and their deities)
tat
that (acting and being acted upon)
yad aṅgam aṅgena nihanyate kvacit
yat
when
aṅgam
a limb
aṅgena
by another limb
nihanyate
is hurt
kvacit
ever
krudhyeta kasmai puruṣaḥ sva-dehe
krudhyeta
should become angry
kasmai
at whom
puruṣaḥ
the living entity
sva-dehe
within his own body.
If you say that the demigods who rule the bodily senses cause suffering, still, how can such suffering apply to the spirit soul? This acting and being acted upon are merely interactions of the changeable senses and their presiding deities. When one limb of the body attacks another, with whom can the person in that body be angry?
Purport

The brāhmaṇa is elaborately explaining the condition of self-realization, in which one understands oneself to be totally distinct from the material body and mind and the demigods who control them. By cultivating bodily happiness we are forced to accept bodily pain. Foolish conditioned souls endeavor to eliminate distress and enjoy happiness, but material happiness and distress are two sides of the same coin. One cannot relish bodily happiness without identifying oneself as the body. But as soon as such identification occurs, one is harassed by the innumerable pains and sufferings also inevitably present within the same body. Bodily happiness and distress are administered by the demigods, who can never be brought under our control; thus one remains subject to the whims of providence on the material platform. If, however, one surrenders to the Personality of Godhead, Lord Kṛṣṇa, the reservoir of all pleasure, one can reach the spiritual platform, where transcendental bliss enlivens the liberated souls without any interrupting anxiety or unhappiness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If you say that the devatās who rule the bodily senses cause suffering, still, what role does the ātmā have, since two devatās become the causes and objects of infliction? Since the devatās operate all the limbs in all bodies, when one limb of the body attacks another limb in the same body, with whom can the person in that body be angry? If devatās are the cause suffering and happiness, where is the jīva’s role in this proposition, since the two devatās, who are causes of transformation or suffering (vikārayoḥ) cause the suffering? If your mouth is struck by someone’s hand, you can curse the hand “Become infected with white leprosy.” This would mean that there should be suffering for the devatās of the mouth and hand, Agni and Indra, not for the jīva. Because the devatās are the same for all bodies, one should not become angry with them. An example of one’s own body is given. When a limb like the mouth is attacked by a limb like the hand with Indra as its deity in the same body, how can one become angry at Indra who is present in all bodies? Furthermore the body itself has the earth as its presiding deity. This was mentioned in the previous verse with the word bhaumayoḥ.
Related lectures
Personal Guidance
If demigods ruling the senses cause suffering, how does this apply to the soul? Sense-action is among senses and presiding deities, not the soul. The brāhmaṇa walks through cause options.
Reflection Questions
  • Which 'cause' of my suffering have I never examined critically?
  • What does examining it open?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.52

↗
आत्मा यदि स्यात् सुखदु:खहेतु: किमन्यतस्तत्र निजस्वभाव: । न ह्यात्मनोऽन्यद् यदि तन्मृषा स्यात् क्रुध्येत कस्मान्न सुखं न दु:खम् ॥ ५२ ॥
ātmā yadi syāt sukha-duḥkha-hetuḥ
[aatmaa yadi syaat sukha-duhkha-hetuh]
kim anyatas tatra nija-svabhāvaḥ
[kim anyatas tatra nija-svabhaavah]
na hy ātmano ’nyad yadi tan mṛṣā syāt
[na hy aatmano ’nyad yadi tan mrishaa syaat]
krudhyeta kasmān na sukhaṁ na duḥkham
[krudhyeta kasmaan na sukham na duhkham]
Word-for-word
ātmā — the soul himself yadi — if syāt — should be sukha-duḥkha — of happiness and distress hetuḥ — the cause kim — what anyataḥ — other tatra — in that theory nija — his own svabhāvaḥ — nature na — not hi — indeed ātmanaḥ — than the soul anyat — anything separate yadi — if tat — that mṛṣā — false syāt — would be krudhyeta — one can become angry kasmāt — at whom na — there is no sukham — happiness na — nor duḥkham — misery.
Blended reading (Sanskrit + English inline)
ātmā yadi syāt sukha-duḥkha-hetuḥ
ātmā
the soul himself
yadi
if
syāt
should be
sukha-duḥkha
of happiness and distress
hetuḥ
the cause
kim anyatas tatra nija-svabhāvaḥ
kim
what
anyataḥ
other
tatra
in that theory
nija
his own
svabhāvaḥ
nature
na hy ātmano ’nyad yadi tan mṛṣā syāt
na
not
hi
indeed
ātmanaḥ
than the soul
anyat
anything separate
yadi
if
krudhyeta kasmān na sukhaṁ na duḥkham
tat
that
mṛṣā
false
syāt
would be
krudhyeta
one can become angry
kasmāt
at whom
na
there is no
sukham
happiness
na
nor
duḥkham
misery.
If the soul himself were the cause of happiness and distress, then we could not blame others, since happiness and distress would be simply the nature of the soul. According to this theory, nothing except the soul actually exists, and if we were to perceive something besides the soul, that would be illusion. Therefore, since happiness and distress do not actually exist in this concept, why become angry at oneself or others?
Purport

Because a dead body does not feel pleasure or pain, our happiness and distress are due to our own consciousness, which is the nature of the soul. It is not, however, the original function of the soul to enjoy material happiness and suffer material distress. These are produced by ignorant material affection and enmity based on false ego. Our involvement in sense gratification drags our consciousness into the material body, where it is shocked by the inevitable bodily pains and problems.

On the spiritual platform there is neither material happiness nor distress because there the living consciousness is fully engaged, without personal desire, in the devotional service of the Supreme Lord. This is the actual position of happiness, aloof from false bodily identification. Rather than uselessly becoming enraged with others for one’s own foolishness, one should take to self-realization and solve the problems of life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If the jīva were the cause of happiness and distress, because it is conscious, then we could not blame others, since happiness and distress would be simply the nature of the jīva. Only jīva exists anyway, but if you say something else exists, it is illusion only. Since happiness and distress do not actually exist in this concept, why become angry at oneself or others? Nothing can make a brick or stone suffer. If the jīva is the cause of experiencing suffering, since it is conscious, then we could not blame others for suffering. The cause of happiness and suffering would be the consciousness, the nature of the jīva. There is no entity other than the conscious jīva. If one then thinks there is something else to cause affliction, then perceiving something else is actually imagined out of ignorance. In that case, why become anger, since happiness and suffering do not belong to the jīva any more than to a brick or stone (since there is no external cause for it)?
Related lectures
Personal Guidance
If the soul itself caused happiness and distress, nothing besides the soul would actually exist; that theory collapses on its own assumptions. The brāhmaṇa rules out 'soul as cause'.
Reflection Questions
  • Where do I privately blame my own soul for outcomes that lie elsewhere?
  • What might releasing that produce?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.53

↗
ग्रहानिमित्तं सुखदु:खयोश्चेत् किमात्मनोऽजस्य जनस्य ते वै । ग्रहैर्ग्रहस्यैववदन्तिपीडां क्रुध्येत कस्मैपुरुषस्ततोऽन्य: ॥ ५३ ॥
grahā nimittaṁ sukha-duḥkhayoś cet
[grahaa nimittam sukha-duhkhayosh chet]
kim ātmano ’jasya janasya te vai
[kim aatmano ’jasya janasya te vai]
grahair grahasyaiva vadanti pīḍāṁ
[grahair grahasyaiva vadanti peedaam]
krudhyeta kasmai puruṣas tato ’nyaḥ
[krudhyeta kasmai purushas tato ’nyah]
Word-for-word
grahāḥ — the controlling planets nimittam — the immediate cause sukha-duḥkhayoḥ — of happiness and distress cet — if kim — what ātmanaḥ — for the soul ajasya — who is unborn janasya — of that which is born te — those planets vai — indeed grahaiḥ — by other planets grahasya — of a planet eva — only vadanti — (expert astrologers) say pīḍām — suffering krudhyeta — should become angry kasmai — at whom puruṣaḥ — the living entity tataḥ — from that material body anyaḥ — distinct.
Blended reading (Sanskrit + English inline)
grahā nimittaṁ sukha-duḥkhayoś cet
grahāḥ
the controlling planets
nimittam
the immediate cause
sukha-duḥkhayoḥ
of happiness and distress
cet
if
kim ātmano ’jasya janasya te vai
kim
what
ātmanaḥ
for the soul
ajasya
who is unborn
janasya
of that which is born
te
those planets
vai
indeed
grahair grahasyaiva vadanti pīḍāṁ
grahaiḥ
by other planets
grahasya
of a planet
eva
only
vadanti
(expert astrologers) say
pīḍām
suffering
krudhyeta kasmai puruṣas tato ’nyaḥ
krudhyeta
should become angry
kasmai
at whom
puruṣaḥ
the living entity
tataḥ
from that material body
anyaḥ
distinct.
And if we examine the hypothesis that the planets are the immediate cause of suffering and happiness, then also where is the relationship with the soul, who is eternal? After all, the effect of the planets applies only to things that have taken birth. Expert astrologers have moreover explained how the planets are only causing pain to each other. Therefore, since the living entity is distinct from these planets and from the material body, against whom should he vent his anger?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
And if the planets are the cause of suffering and happiness, then also where is the relationship with the eternal soul? The planets influence only the bodies that have taken birth. Expert astrologers have moreover explained that suffering is caused by the planets causing affliction to each other. Therefore, since the living entity is distinct from these planets and from the material body, against whom should he vent his anger? If you claim that planets are the cause of suffering, what role has the unborn jīva in this? The planets relate to bodies which are born. Depending on the ascendant at birth, the planets situated in the twelve zodiac signs become causes of suffering by placement in the eighth house for instance. The astrologers also say that the planets in the sky afflict each other by various aspects, and this is the cause of suffering. They do not afflict the person. The affliction from planets arises from the jīva’s identity with the body, which is born on the ascendant. With whom should the jīva, different from the body and the planets, become angry?
Related lectures
Personal Guidance
Examining planets as cause: where is the relationship with the eternal soul? Planets affect things born; the eternal lies outside their reach. Astrology has its limits.
Reflection Questions
  • Where do I overweight astrological causes in my self-understanding?
  • What lies beyond their reach?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.54

↗
कर्मास्तुहेतु: सुखदु:खयोश्चेत् किमात्मनस्तद्धिजडाजडत्वे । देहस्त्वचित् पुरुषोऽयं सुपर्ण: क्रुध्येत कस्मै न हि कर्ममूलम् ॥ ५४ ॥
karmāstu hetuḥ sukha-duḥkhayoś cet
[karmaastu hetuh sukha-duhkhayosh chet]
kim ātmanas tad dhi jaḍājaḍatve
[kim aatmanas tad dhi jadaajadatve]
dehas tv acit puruṣo ’yaṁ suparṇaḥ
[dehas tv achit purusho ’yam suparnah]
krudhyeta kasmai na hi karma mūlam
[krudhyeta kasmai na hi karma moolam]
Word-for-word
karma — one’s fruitive activities astu — hypothetically granted hetuḥ — the cause sukha-duḥkhayoḥ — of happiness and distress cet — if kim — what ātmanaḥ — for the soul tat — that karma hi — certainly jaḍa-ajaḍatve — in being both material and not material dehaḥ — the body tu — on the one hand acit — not living puruṣaḥ — the person ayam — this su-parṇaḥ — endowed with living consciousness krudhyeta — one should become angry kasmai — at whom na — are not hi — certainly karma — fruitive activities mūlam — the root cause.
Blended reading (Sanskrit + English inline)
karmāstu hetuḥ sukha-duḥkhayoś cet
karma
one’s fruitive activities
astu
hypothetically granted
hetuḥ
the cause
sukha-duḥkhayoḥ
of happiness and distress
cet
if
kim ātmanas tad dhi jaḍājaḍatve
kim
what
ātmanaḥ
for the soul
tat
that karma
hi
certainly
jaḍa-ajaḍatve
in being both material and not material
dehas tv acit puruṣo ’yaṁ suparṇaḥ
dehaḥ
the body
tu
on the one hand
acit
not living
puruṣaḥ
the person
ayam
this
su-parṇaḥ
endowed with living consciousness
krudhyeta kasmai na hi karma mūlam
krudhyeta
one should become angry
kasmai
at whom
na
are not
hi
certainly
karma
fruitive activities
mūlam
the root cause.
If we assume that fruitive work is the cause of happiness and distress, we still are not dealing with the soul. The idea of material work arises when there is a spiritual actor who is conscious and a material body that undergoes the transformation of happiness and distress as a reaction to such work. Since the body has no life, it cannot be the actual recipient of happiness and distress, nor can the soul, who is ultimately completely spiritual and aloof from the material body. Since karma thus has no ultimate basis in either the body or the soul, at whom can one become angry?
Purport

The material body is composed of earth, water, fire and air, just like bricks, stones and other objects. Our consciousness, falsely absorbed in the body, experiences happiness and distress, and fruitive work ( karma ) is performed when we falsely consider ourselves to be the enjoyers of the material world. False ego is thus the illusory combination within our minds of the self and the body, which are actually two separate objects. Since karma, or material work, is based on illusory consciousness, these activities are also illusory and have no factual basis in either the body or the soul. When a conditioned soul falsely considers himself to be the body, and consequently the enjoyer of the material world, he tries to find pleasure in illicit connection with women. Such sinful activity is based on his false concept of being the body and thus the enjoyer of women and of the world. Since he is not the body, his activity of enjoying a woman does not actually exist. There is merely the interaction of two machines, namely the two bodies, and the interaction of the illusory consciousness of the man and woman. The sensation of illicit sex occurs within the material body and is falsely assimilated by the false ego as its own experience. Thus the miserable or pleasurable reactions of karma ultimately act upon the false ego and not upon the body, which is composed of dull matter, nor upon the soul, which has nothing to do with matter. False ego is the illusory concoction of the mind; it is specifically this false ego that is suffering happiness and distress. The soul cannot become angry at others, since he is not personally enjoying or suffering. Rather, the false ego is doing this.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If we assume that karma is the cause of happiness and distress, we still are not dealing with the soul. Karma could be the sole cause if it were simultaneously a conscious entity and an unconscious entity. Since the body has no life, and the soul is spiritual how can they combine as one? Since karma is not the cause of suffering, at whom can one become angry? “Let karma be the cause of suffering and happiness!” This statement is made in a critical mood. There is no karma! How can karma be the cause? That is explained in this verse. Karma could only exist as the sole cause if it were matter and spirit existing as one entity, with material, unconscious part undergoing change while the conscious portion searched for its place of residence. But such a combination is not possible. The body is unconscious, and the jīva is conscious (suparṇaḥ), and there can be no combination of the pure conscious entity and matter made of ignorance into one entity called karma. Therefore at whom should one become angry, since (hi) karma is not the cause of happiness and suffering?
Related lectures
Personal Guidance
If fruitive work is the cause, we still aren't dealing with the soul; karma needs a conscious actor and a body that transforms. The soul stands apart from the karmic system.
Reflection Questions
  • Where do I confuse my karmic self with my soul?
  • What practice distinguishes them?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.55

↗
कालस्तुहेतु: सुखदु:खयोश्चेत् किमात्मनस्तत्रतदात्मकोऽसौ । नाग्नेर्हि तापो न हिमस्य तत् स्यात् क्रुध्येत कस्मै न परस्य द्वन्द्वम् ॥ ५५ ॥
kālas tu hetuḥ sukha-duḥkhayoś cet
[kaalas tu hetuh sukha-duhkhayosh chet]
kim ātmanas tatra tad-ātmako ’sau
[kim aatmanas tatra tad-aatmako ’sau]
nāgner hi tāpo na himasya tat syāt
[naagner hi taapo na himasya tat syaat]
krudhyeta kasmai na parasya dvandvam
[krudhyeta kasmai na parasya dvandvam]
Word-for-word
kālaḥ — time tu — but hetuḥ — the cause sukha-duḥkhayoḥ — of happiness and distress cet — if kim — what ātmanaḥ — for the soul tatra — in that idea tat-ātmakaḥ — based on time asau — the soul na — not agneḥ — from fire hi — indeed tāpaḥ — burning na — not himasya — of snow tat — that syāt — becomes krudhyeta — should become angry kasmai — at whom na — there is not parasya — for the transcendental soul dvandvam — duality.
Blended reading (Sanskrit + English inline)
kālas tu hetuḥ sukha-duḥkhayoś cet
kālaḥ
time
tu
but
hetuḥ
the cause
sukha-duḥkhayoḥ
of happiness and distress
cet
if
kim ātmanas tatra tad-ātmako ’sau
kim
what
ātmanaḥ
for the soul
tatra
in that idea
tat-ātmakaḥ
based on time
nāgner hi tāpo na himasya tat syāt
asau
the soul
krudhyeta kasmai na parasya dvandvam
na
not
agneḥ
from fire
hi
indeed
tāpaḥ
burning
na
not
himasya
of snow
tat
that
syāt
becomes
krudhyeta
should become angry
kasmai
at whom
na
there is not
parasya
for the transcendental soul
dvandvam
duality.
If we accept time as the cause of happiness and distress, that experience still cannot apply to the spirit soul, since time is a manifestation of the Lord’s spiritual potency and the living entities are also expansions of the Lord’s spiritual potency manifesting through time. Certainly a fire does not burn its own flames or sparks, nor does the cold harm its own snowflakes or hail. In fact, the spirit soul is transcendental and beyond the experience of material happiness and distress. At whom, therefore, should one become angry?
Purport

The material body is dull matter and does not experience happiness, distress or anything else. Because the spirit soul is completely transcendental, he should fix his consciousness on the transcendental Lord, who is beyond material happiness and distress. It is only when transcendental consciousness falsely identifies with dull matter that the living entity imagines he is enjoying and suffering in the material world. This illusory identification of consciousness with matter is called false ego and is the cause of material existence.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If we accept time as the cause of happiness and distress, that experience still cannot apply to the spirit soul, since time is a manifestation of the Lord’s spiritual potency and the living entities are also expansions of the Lord’s spiritual potency. Fire does not burn its own flames or sparks, nor does the cold harm its own snowflakes. The jīva is transcendental and beyond the experience of material happiness and distress. At whom, therefore, should one become angry? If time is the cause of suffering, what is the role of the jīva? Jīva is non-different from time, since the jīva is an aṁśa of Brahman, and time and Brahman are one. The source of the aṁśa should not afflict the aṁśa. An example is given. Fire does not harm its sparks and cold does not harm snow flakes. Therefore at whom should one become angry? There is no duality of happiness and suffering for the jīva who is beyond māyā by his svarūpa (parasya). Thus the six proposed causes of happiness and distress have been rejected.
Related lectures
Personal Guidance
If time were cause, the experience still cannot reach the soul, since time is the Lord's potency and the living entity is also His potency. Causality is internal to the Lord's energy.
Reflection Questions
  • What does it do for me that all proposed causes terminate inside the Lord's potency?
  • How does this anchor my response?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.56

↗
न केनचित् क्व‍ापि कथञ्चनास्य द्वन्द्वोपराग: परत: परस्य । यथाहम: संसृतिरूपिण: स्या- देवं प्रबुद्धो न बिभेति भूतै: ॥ ५६ ॥
na kenacit kvāpi kathañcanāsya
[na kenachit kvaapi kathanchanaasya]
dvandvoparāgaḥ parataḥ parasya
[dvandvoparaagah paratah parasya]
yathāhamaḥ saṁsṛti-rūpiṇaḥ syād
[yathaahamah samsriti-roopinah syaad]
evaṁ prabuddho na bibheti bhūtaiḥ
[evam prabuddho na bibheti bhootaih]
Word-for-word
na — there is not kenacit — by the agency of anyone kva api — anywhere kathañcana — by any means asya — for him, the soul dvandva — of the duality (of happiness and distress) uparāgaḥ — the influence parataḥ parasya — who is transcendental to material nature yathā — in the same way as ahamaḥ — for the false ego saṁsṛti — to material existence rūpiṇaḥ — which give shape syāt — arises evam — thus prabuddhaḥ — one whose intelligence is awakened na bibheti — does not fear bhūtaiḥ — on the basis of material creation.
Blended reading (Sanskrit + English inline)
na kenacit kvāpi kathañcanāsya
na
there is not
kenacit
by the agency of anyone
kva api
anywhere
kathañcana
by any means
asya
for him, the soul
dvandvoparāgaḥ parataḥ parasya
dvandva
of the duality (of happiness and distress)
yathāhamaḥ saṁsṛti-rūpiṇaḥ syād
uparāgaḥ
the influence
parataḥ parasya
who is transcendental to material nature
yathā
in the same way as
ahamaḥ
for the false ego
saṁsṛti
to material existence
rūpiṇaḥ
which give shape
syāt
arises
evaṁ prabuddho na bibheti bhūtaiḥ
evam
thus
prabuddhaḥ
one whose intelligence is awakened
na bibheti
does not fear
bhūtaiḥ
on the basis of material creation.
The false ego gives shape to illusory material existence and thus experiences material happiness and distress. The spirit soul, however, is transcendental to material nature; he can never actually be affected by material happiness and distress in any place, under any circumstance or by the agency of any person. A person who understands this has nothing whatsoever to fear from the material creation.
Purport

The brāhmaṇa has refuted six specific explanations of the happiness and distress of the living entity, and now he refutes any other explanation that might be given. On the basis of false ego, the bodily covering factually overwhelms the spirit soul, and thus one falsely enjoys and suffers that which has no real relationship with oneself. One who can understand this sublime teaching of the brāhmaṇa, spoken by the Lord to Uddhava, will never again suffer the terrible anxiety of fear within the material world.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The influence of happiness and suffering for the jīva, who is superior to all else, cannot arise from any means proposed by anyone. It arises only from the mind, which gives shape to saṁsāra. One who becomes enlightened does not fear, though covered with matter. If someone raises any other cause of happiness and suffering, it is not possible by the power of objects. Duality cannot influence the jīva, which is beyond māyā, since it is different from it. “What is the cause of the experience of suffering that we see?” It is the imposition of the mind which was previously explained. It arises from only (yathā) the ahaṅkāra, in the subtle body, which is predominated by the mind. The quality of ahaṅkāra is to define bondage in saṁsāra. He who becomes enlightened does not fear, though covered with matter. The jīva is by nature pure. Time and karma are not causes for its suffering. The identification with the body because of ahaṅkāra by ignorance is the cause. The body is dominated by the mind. Mind then is the cause. Mind is the cause of suffering. This is the meaning of this section. With the imposition of the body, the jīva’s pure nature disappears. By that imposition, the six causes of suffering arise according to circumstance. This is the distilled conclusion.
Related lectures
Personal Guidance
False ego shapes illusory material life and experiences material happiness and distress; the soul, transcendental, can never actually be affected. The diagnosis is precise.
Reflection Questions
  • Where is false ego in me currently absorbing happiness/distress on the soul's behalf?
  • What practice exposes this?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.57

↗
एतां स आस्थाय परात्मनिष्ठा- मध्यासितां पूर्वतमैर्महर्षिभि: । अहं तरिष्यामि दुरन्तपारं तमो मुकुन्दाङ्‍‍घ्रिनिषेवयैव ॥ ५७ ॥
etāṁ sa āsthāya parātma-niṣṭhām
[etaam sa aasthaaya paraatma-nishthaam]
adhyāsitāṁ pūrvatamair maharṣibhiḥ
[adhyaasitaam poorvatamair maharshibhih]
ahaṁ tariṣyāmi duranta-pāraṁ
[aham tarishyaami duranta-paaram]
tamo mukundāṅghri-niṣevayaiva
[tamo mukundaanghri-nishevayaiva]
Word-for-word
etām — this saḥ — such āsthāya — becoming completely fixed in para-ātma-niṣṭhām — devotion to the Supreme Person, Kṛṣṇa adhyāsitām — worshiped pūrva-tamaiḥ — by previous mahā-ṛṣibhiḥ — ācāryas aham — I tariṣyāmi — shall cross over duranta-pāram — the insurmountable tamaḥ — the ocean of nescience mukunda-aṅghri — of the lotus feet of Mukunda niṣevayā — by worship eva — certainly.
Blended reading (Sanskrit + English inline)
etāṁ sa āsthāya parātma-niṣṭhām
etām
this
saḥ
such
āsthāya
becoming completely fixed in
para-ātma-niṣṭhām
devotion to the Supreme Person, Kṛṣṇa
adhyāsitāṁ pūrvatamair maharṣibhiḥ
adhyāsitām
worshiped
pūrva-tamaiḥ
by previous
mahā-ṛṣibhiḥ
ācāryas
aham
I
ahaṁ tariṣyāmi duranta-pāraṁ
tariṣyāmi
shall cross over
duranta-pāram
the insurmountable
tamo mukundāṅghri-niṣevayaiva
tamaḥ
the ocean of nescience
mukunda-aṅghri
of the lotus feet of Mukunda
niṣevayā
by worship
eva
certainly.
I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kṛṣṇa. This was approved by the previous ācāryas, who were fixed in firm devotion to the Lord, Paramātmā, the Supreme Personality of Godhead.
Purport

This verse is quoted by Kṛṣṇadāsa Kavirāja in his Caitanya-caritāmṛta ( Madhya-līl ā 3.6). Śrīla Prabhupāda comments as follows. “In connection with this verse, which is a quotation from Śrīmad-Bhāgavatam (11.23.57) , Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyāsa is a regulative principle. If one accepts the sannyāsa order, his main business is to devote his life completely to the service of Mukunda, Kṛṣṇa. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyāsī. It is not simply a matter of changing dress. In Bhagavad-gītā (6.1) it is also stated, anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ/ sa sannyāsī ca yogī ca: one who works devotedly for the satisfaction of Kṛṣṇa is a sannyāsī. The dress is not sannyāsa, but the attitude of service to Kṛṣṇa is.

“The word parātma-niṣṭhā means being a devotee of Lord Kṛṣṇa. Parātmā , the Supreme Person, is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ. Those who are completely dedicated to the lotus feet of Kṛṣṇa in service are actually sannyāsīs. As a matter of formality, the devotee accepts the sannyāsa dress as previous ācāryas did. He also accepts the three daṇḍas. Later Viṣṇusvāmī considered that accepting the dress of a tridaṇḍī was parātma-niṣṭhā. Therefore sincere devotees add another daṇḍa, the jīva-daṇḍa, to the three existing daṇḍas. The Vaiṣṇava sannyāsī is known as a tridaṇḍi-sannyāsī. The Māyāvādī sannyāsī accepts only one daṇḍa, not understanding the purpose of tridaṇḍa. Later, many persons in the community of Śiva Svāmī gave up the ātma-niṣṭhā (devotional service) of the Lord and followed the path of Śaṅkarācārya. Instead of accepting 108 names, those in the Śiva Svāmī sampradāya follow the path of Śaṅkarācārya and accept the ten names of sannyāsa. Although Śrī Caitanya Mahāprabhu accepted the then-existing order of sannyāsa (namely ekadaṇḍa ), He still recited a verse from Śrīmad-Bhāgavatam about the tridaṇḍa-sannyāsa accepted by the brāhmaṇa of Avantīpura. Indirectly He declared that within that ekadaṇḍa (one daṇḍa ), four daṇḍas existed as one. Accepting ekadaṇḍa sannyāsa without parātma-niṣṭhā (devotional service to Lord Kṛṣṇa) is not acceptable to Śrī Caitanya Mahāprabhu. In addition, according to the exact regulative principles, one should add the jīva-daṇḍa to the tridaṇḍa. These four daṇḍas, bound together as one, are symbolic of unalloyed devotional service to the Lord. Because the ekadaṇḍi-sannyāsīs of the Māyāvāda school are not devoted to the service of Kṛṣṇa, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept this impersonal position as liberation. Māyāvādī sannyāsīs, not knowing that Śrī Caitanya Mahāprabhu was a tridaṇḍī, think of Caitanya Mahāprabhu as an ekadaṇḍi-sannyāsī. This is due to their vivarta, bewilderment. In Śrīmad-Bhāgavatam there is no such thing as an ekadaṇḍi-sannyāsī; indeed, the tridaṇḍi-sannyāsī is accepted as the symbolic representation of the sannyāsa order. By citing this verse from Śrīmad-Bhāgavatam, Śrī Caitanya Mahāprabhu accepted the sannyāsa order recommended in Śrīmad-Bhāgavatam. The Māyāvādī sannyāsīs, who are enamored of the external energy of the Lord, cannot understand the mind of Śrī Caitanya Mahāprabhu.

“To date, all the devotees of Śrī Caitanya Mahāprabhu, following in His footsteps, accept the sannyāsa order and keep the sacred thread and tuft of unshaved hair. The ekadaṇḍi-sannyāsīs of the Māyāvādī school give up the sacred thread and do not keep any tuft of hair. Therefore they are unable to understand the purport of tridaṇḍa-sannyāsa, and as such they are not inclined to dedicate their lives to the service of Mukunda. They simply think of merging into the existence of Brahman because of their disgust with the material existence. The ācāryas who advocate the daiva-varṇāśrama (the social order of cātur-varṇyam mentioned in Bhagavad-gītā ) do not accept the proposition of āsura-varṇāśrama, which maintains that the social order of varṇa is indicated by birth.

“The most intimate devotee of Śrī Caitanya Mahāprabhu, namely Gadādhara Paṇḍita, accepted the tridaṇḍa-sannyāsa and also accepted Mādhava Upādhyāya as his tridaṇḍi-sannyāsī disciple. It is said that from this Mādhvācārya the sampradāya known in western India as the Vallabhācārya sampradāya has begun. Śrīla Gopāla Bhaṭṭa Vasu, who is known as a smṛty-ācārya in the Gauḍīya Vaiṣṇava sampradāya, later accepted the tridaṇḍa-sannyāsa order from Tridaṇḍipāda Prabodhānanda Sarasvatī. Although acceptance of tridaṇḍa-sannyāsa is not distinctly mentioned in the Gauḍīya Vaiṣṇava literature, the first verse of Śrīla Rūpa Gosvāmī’s Upadeśāmṛta advocates that one should accept the tridaṇḍa-sannyāsa order by controlling the six forces:

vāco vegaṁ manasaḥ krodha-vegaṁ jihvā-vegam udaropastha-vegam etān vegān yo viṣaheta dhīraḥ sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

‘One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvāmī and is competent to accept disciples all over the world.’ The followers of Śrī Caitanya Mahāprabhu never accepted the Māyāvāda order of sannyāsa, and for this they cannot be blamed. Śrī Caitanya Mahāprabhu accepted Śrīdhara Svāmī, who was a tridaṇḍi-sannyāsī, but the Māyāvādī sannyāsīs, not understanding Śrīdhara Svāmī, sometimes think that Śrīdhara Svāmī belonged to the Māyāvāda ekadaṇḍa-sannyāsa community. Actually this was not the case.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Becoming fixed in ātmā and slightly fixed in Paramātmā, as established by the previous sages, I shall cross over the insurmountable ocean of nescience by service to the lotus feet of Kṛṣṇa. Pure bhakti, previously existing, but stopped by obstacles, appeared in his mind. Since that has appeared, he rejects thoughts of renunciation and methods of tolerating the dualities. Submerging himself in the sweet ocean of service to the Lord’s lotus feet, he dances with great boldness. Fixed in the svarūpa of the jīva which is purified of its identification with the body, and slightly fixed in Paramātmā, I will cross over saṁsāra, by service alone (eva). “Why do you fix yourself on Paramātmā?” I will do what was established by the ancient predecessors.
Related lectures
Personal Guidance
I shall cross the ocean of nescience by firm service to Kṛṣṇa's lotus feet — approved by previous ācāryas. The chosen practice is named with confidence in lineage.
Reflection Questions
  • What practice of mine has the seal of approval of previous ācāryas?
  • Where could I tighten that adherence?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.58

↗
श्रीभगवानुवाच निर्विद्य नष्टद्रविणे गतक्लम: प्रव्रज्य गां पर्यटमान इत्थम् । निराकृतोऽसद्भ‍िरपि स्वधर्मा- दकम्पितोऽमूं मुनिराह गाथाम् ॥ ५८ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
nirvidya naṣṭa-draviṇe gata-klamaḥ
[nirvidya nashta-dravine gata-klamah]
pravrajya gāṁ paryaṭamāna ittham
[pravrajya gaam paryatamaana ittham]
nirākṛto ’sadbhir api sva-dharmād
[niraakrito ’sadbhir api sva-dharmaad]
akampito ’mūṁ munir āha gāthām
[akampito ’moom munir aaha gaathaam]
Word-for-word
śrī-bhagavān uvāca — the Supreme Personality of Godhead said nirvidya — becoming detached naṣṭa-draviṇe — his wealth having been destroyed gata-klamaḥ — free from moroseness pravrajya — leaving home gām — the earth paryaṭamānaḥ — traveling ittham — in this way nirākṛtaḥ — insulted asadbhiḥ — by rascals api — even though sva-dharmāt — from his prescribed duties akampitaḥ — unswerved amūm — this muniḥ — the sage āha — spoke gāthām — song.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead said
nirvidya naṣṭa-draviṇe gata-klamaḥ
nirvidya
becoming detached
naṣṭa-draviṇe
his wealth having been destroyed
gata-klamaḥ
free from moroseness
pravrajya gāṁ paryaṭamāna ittham
pravrajya
leaving home
gām
the earth
paryaṭamānaḥ
traveling
ittham
in this way
nirākṛto ’sadbhir api sva-dharmād
nirākṛtaḥ
insulted
asadbhiḥ
by rascals
api
even though
sva-dharmāt
from his prescribed duties
akampito ’mūṁ munir āha gāthām
akampitaḥ
unswerved
amūm
this
muniḥ
the sage
āha
spoke
gāthām
song.
Lord Śrī Kṛṣṇa said: Thus becoming detached upon the loss of his property, this sage gave up his moroseness. He left home, taking sannyāsa, and began to travel about the earth. Even when insulted by foolish rascals he remained unswerved from his duty and chanted this song.
Purport

Those becoming free from the materialistic way of life, which involves grueling austerities performed to acquire money, may chant the preceding song of the Vaiṣṇava sannyāsī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that if one is not capable of listening to the song of this sannyāsī, then one will certainly remain an obedient servant of material illusion.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Kṛṣṇa said: Thus becoming detached upon the loss of his property, this sage gave up his moroseness. Leaving home, taking sannyāsa, he travelled about the earth. Even when insulted by foolish rascals, he remained unshaken in his duty and chanted this song. The purpose of citing this story of the miser is explained in two verses.
Related lectures
Personal Guidance
Becoming detached upon loss, the sage left moroseness, took sannyāsa, traveled the earth — even insulted, unswerved from duty and chanting. The story closes with steadiness vindicated.
Reflection Questions
  • What loss in my life could I let mature into similar steadiness?
  • What chant or duty would carry me through?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.59

↗
सुखदु:खप्रदो नान्य: पुरुषस्यात्मविभ्रम: । मित्रोदासीनरिपव: संसारस्तमस: कृत: ॥ ५९ ॥
sukha-duḥkha-prado nānyaḥ
[sukha-duhkha-prado naanyah]
puruṣasyātma-vibhramaḥ
[purushasyaatma-vibhramah]
mitrodāsīna-ripavaḥ
[mitrodaaseena-ripavah]
saṁsāras tamasaḥ kṛtaḥ
[samsaaras tamasah kritah]
Word-for-word
sukha-duḥkha-pradaḥ — giver of happiness and distress na — there is no anyaḥ — other puruṣasya — of the soul ātma — of the mind vibhramaḥ — bewilderment mitra — friends udāsīna — indifferent parties ripavaḥ — and enemies saṁsāraḥ — material life tamasaḥ — out of ignorance kṛtaḥ — created.
Blended reading (Sanskrit + English inline)
sukha-duḥkha-prado nānyaḥ
sukha-duḥkha-pradaḥ
giver of happiness and distress
na
there is no
anyaḥ
other
puruṣasyātma-vibhramaḥ
puruṣasya
of the soul
ātma
of the mind
vibhramaḥ
bewilderment
mitrodāsīna-ripavaḥ
mitra
friends
udāsīna
indifferent parties
ripavaḥ
and enemies
saṁsāras tamasaḥ kṛtaḥ
saṁsāraḥ
material life
tamasaḥ
out of ignorance
kṛtaḥ
created.
No other force besides his own mental confusion makes the soul experience happiness and distress. His perception of friends, neutral parties and enemies and the whole material life he builds around this perception are simply created out of ignorance.
Purport

Everyone is working hard to please their friends, defeat their enemies and maintain the status quo with neutral parties. These relations are certainly based on the material body and do not exist beyond the body’s inevitable demise. They are called ignorance, or material illusion.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
No other force besides bewilderment of the mind makes the soul experience happiness and distress. Saṁsāra in the form of friends, neutral parties and enemies are caused by ignorance. Nothing other than bewilderment of the mind is the cause of happiness and distress. Saṁsāra in the form of friends and enemies is created from ignorance.
Related lectures
Personal Guidance
No force besides mental confusion makes the soul experience happiness and distress; friends, neutrals, enemies, and the whole material life are constructions of ignorance. The villain is internal.
Reflection Questions
  • Which 'enemy' in my life is actually mental confusion?
  • What internal clarification could dissolve it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.60

↗
तस्मात् सर्वात्मना तात निगृहाण मनो धिया । मय्यावेशितया युक्त एतावान् योगसङ्ग्रह: ॥ ६० ॥
tasmāt sarvātmanā tāta
[tasmaat sarvaatmanaa taata]
nigṛhāṇa mano dhiyā
[nigrihaana mano dhiyaa]
mayy āveśitayā yukta
[mayy aaveshitayaa yukta]
etāvān yoga-saṅgrahaḥ
[etaavaan yoga-sangrahah]
Word-for-word
tasmāt — therefore sarva-ātmanā — in all respects tāta — My dear Uddhava nigṛhāṇa — bring under control manaḥ — the mind dhiyā — with intelligence mayi — in Me āveśitayā — which is absorbed yuktaḥ — linked up etāvān — thus yoga-saṅgrahaḥ — the essence of spiritual practice.
Blended reading (Sanskrit + English inline)
tasmāt sarvātmanā tāta
tasmāt
therefore
sarva-ātmanā
in all respects
tāta
My dear Uddhava
nigṛhāṇa mano dhiyā
nigṛhāṇa
bring under control
manaḥ
the mind
dhiyā
with intelligence
mayy āveśitayā yukta
mayi
in Me
āveśitayā
which is absorbed
yuktaḥ
linked up
etāvān yoga-saṅgrahaḥ
etāvān
thus
yoga-saṅgrahaḥ
the essence of spiritual practice.
My dear Uddhava, fixing your intelligence on Me, you should thus completely control the mind. This is the essence of the science of yoga.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My dear Uddhava, fixing your intelligence on me, you should thus completely control the mind. This is the essence of the science of yoga. The method of tolerating dualities is summarized. Controlling the mind is the essence of yoga.
Related lectures
Personal Guidance
Fixing intelligence on Me, completely control the mind — this is the essence of yoga's science. The Lord summarizes in one sentence.
Reflection Questions
  • Have I summarized my own practice in one sentence?
  • What does my one-sentence version say?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.23.61

↗
य एतां भिक्षुणा गीतां ब्रह्मनिष्ठां समाहित: । धारयञ्छ्रावयञ्छृण्वन्द्वन्द्वैर्नैवाभिभूयते ॥ ६१ ॥
ya etāṁ bhikṣuṇā gītāṁ
[ya etaam bhikshunaa geetaam]
brahma-niṣṭhāṁ samāhitaḥ
[brahma-nishthaam samaahitah]
dhārayaṣ chrāvayaṣ chṛṇvan
[dhaarayash chraavayash chrinvan]
dvandvair naivābhibhūyate
[dvandvair naivaabhibhooyate]
Word-for-word
yaḥ — whoever etām — this bhikṣuṇā — by the sannyāsī gītām — sung brahma — knowledge of the Absolute niṣṭhām — based upon samāhitaḥ — with full attention dhārayan — meditating śrāvayan — causing others to hear śṛṇvan — himself hearing dvandvaiḥ — by dualities na — never eva — indeed abhibhūyate — will become overwhelmed.
Blended reading (Sanskrit + English inline)
ya etāṁ bhikṣuṇā gītāṁ
yaḥ
whoever
etām
this
bhikṣuṇā
by the sannyāsī
gītām
sung
brahma-niṣṭhāṁ samāhitaḥ
brahma
knowledge of the Absolute
niṣṭhām
based upon
samāhitaḥ
with full attention
dhārayaṣ chrāvayaṣ chṛṇvan
dhārayan
meditating
śrāvayan
causing others to hear
śṛṇvan
himself hearing
dvandvair naivābhibhūyate
dvandvaiḥ
by dualities
na
never
eva
indeed
abhibhūyate
will become overwhelmed.
Anyone who listens to or recites to others this song of the sannyāsī, which presents scientific knowledge of the Absolute, and who thus meditates upon it with full attention, will never again be overwhelmed by the dualities of material happiness and distress.
Purport

The Vaiṣṇava sannyāsī took shelter of the devotional service of the Lord and thus could overcome the illusory potency of his worshipable object, the Supreme Personality of Godhead. He himself meditated upon and heard this song, and also taught it to others. Having received the Lord’s mercy, he enlightened other conditioned souls with transcendental intelligence so that they could also follow in the footsteps of the devotees of the Lord. Religion actually means to become a pure devotee of the Supreme Lord in loving service. Those who are trying to enjoy the material world or merely renounce it to avoid personal inconvenience cannot actually understand love of Godhead, in which the only objective is the satisfaction of the Lord.

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Eleventh Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled “The Song of the Avantī Brāhmaṇa.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Anyone who listens to or recites to others the sannyāsī’s song, fixed in the Lord, and who thus meditates upon it with full attention, will never again be overwhelmed by the dualities of material happiness and distress. Though one cannot control the mind, one attains that result by hearing, reciting or meditating on this song. Thus ends the commentary on the Twenty-third Chapter of the Eleventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twenty-four Sāṅkhya Philosophy
Personal Guidance
Anyone who listens or recites this song of the sannyāsī and meditates on it will not be overwhelmed by material happiness and distress. The promise is named for those who engage the text.
Reflection Questions
  • What would 'meditating on this song with full attention' look like for me?
  • What time would I protect for it?
📝 My note

Source: vedabase.io