FolioCorpusŚrīmad-Bhāgavatam

11.26 · The Aila-gītā

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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 11.26.1

↗
श्रीभगवानुवाच मल्ल‍क्षणमिमं कायं लब्ध्वा मद्धर्म आस्थित: । आनन्दं परमात्मानमात्मस्थं समुपैति माम् ॥ १ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
mal-lakṣaṇam imaṁ kāyaṁ
[mal-lakshanam imam kaayam]
labdhvā mad-dharma āsthitaḥ
[labdhvaa mad-dharma aasthitah]
ānandaṁ paramātmānam
[aanandam paramaatmaanam]
ātma-sthaṁ samupaiti mām
[aatma-stham samupaiti maam]
Word-for-word
śrī-bhagavān uvāca — the Supreme Personality of Godhead said mat-lakṣaṇam — in which I can be realized imam — this kāyam — human body labdhvā — having achieved mat-dharme — in devotional service to Me āsthitaḥ — situated ānandam — who is pure ecstasy parama-ātmānam — the Supreme Soul ātma-stham — situated within the heart samapaiti — he achieves mām — Me.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead said
mal-lakṣaṇam imaṁ kāyaṁ
mat-lakṣaṇam
in which I can be realized
imam
this
kāyam
human body
labdhvā mad-dharma āsthitaḥ
labdhvā
having achieved
mat-dharme
in devotional service to Me
āsthitaḥ
situated
ānandaṁ paramātmānam
ānandam
who is pure ecstasy
parama-ātmānam
the Supreme Soul
ātma-stham
situated within the heart
ātma-sthaṁ samupaiti mām
samapaiti
he achieves
mām
Me.
The Supreme Personality of Godhead said: Having achieved this human form of life, which affords one the opportunity to realize Me, and being situated in My devotional service, one can achieve Me, the reservoir of all pleasure and the Supreme Soul of all existence, residing within the heart of every living being.
Purport

Because of bad association, even those who are spiritually liberated may fall down from self-realization. Within the material world the association of women is especially dangerous, and therefore in this chapter the Aila-gītā is spoken to prevent such a falldown. One can be saved from sex attraction by association with saintly persons, who awaken one’s real spiritual intelligence. Therefore Lord Kṛṣṇa will speak to Uddhava the amazing song of Purūravā, also known as the Aila-gītā.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord said: Having achieved this human form of life, which affords one the opportunity to realize me, and being situated in my devotional service, one can achieve me, a form of complete bliss, residing within the heart. In the Twenty-sixth Chapter, Kṛṣṇa informs Uddhava that association with women causes bewilderment and association with devotees causes enlightenment, by telling the story of Aila. In the last chapter, the Lord said niḥsaṅgo māṁ bhajed vidvān apramatto jitendriyaḥ: without bad association, being attentive, with controlled senses, the wise man should worship me. (SB 11.25.34) It is said that the wise man contemplating his means of success, also contemplates the obstacles to success. Thus, associaton with women is a great obstacle. In order to say that even the person liberated in this body should fear association with women, he describes in two verses the condition of the liberated soul which was already mentioned. Having attained a human body in which my svarūpa can be realized (mat lakṣaṇam), fixing oneself in bhakti (mat dharma), one attains realization of me, the form of supreme bliss, situated within as the regulator.
Related lectures
Personal Guidance
Having achieved human life, which lets one realize the Lord, situated in devotional service, one can attain Him — the reservoir of pleasure and Supersoul. The form, the practice, and the Person are all named.
Reflection Questions
  • What does it mean for me that human life is structured for realization?
  • Am I using the form for its actual purpose?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.2

↗
गुणमय्या जीवयोन्या विमुक्तो ज्ञाननिष्ठया । गुणेषु मायामात्रेषु द‍ृश्यमानेष्ववस्तुत: । वर्तमानोऽपि न पुमान् युज्यतेऽवस्तुभिर्गुणै: ॥ २ ॥
guṇa-mayyā jīva-yonyā
[guna-mayyaa jeeva-yonyaa]
vimukto jñāna-niṣṭhayā
[vimukto jnaana-nishthayaa]
guṇeṣu māyā-mātreṣu
[guneshu maayaa-maatreshu]
dṛśyamāneṣv avastutaḥ
[drishyamaaneshv avastutah]
vartamāno ’pi na pumān
[vartamaano ’pi na pumaan]
yujyate ’vastubhir guṇaiḥ
[yujyate ’vastubhir gunaih]
Word-for-word
guṇa-mayyā — based on the modes of nature jīva-yonyā — from the cause of material life, false identification vimuktaḥ — one who has become completely free jñāna — in transcendental knowledge niṣṭhayā — by being properly fixed guṇeṣu — among the products of the modes of nature māyā-mātreṣu — which are simply illusion dṛśyamāneṣu — appearing before the eyes avastutaḥ — although not real vartamānaḥ — living api — although na — does not pumān — that person yujyate — become entangled avastubhiḥ — unreal guṇaiḥ — with the manifestations of the modes of nature.
Blended reading (Sanskrit + English inline)
guṇa-mayyā jīva-yonyā
guṇa-mayyā
based on the modes of nature
jīva-yonyā
from the cause of material life, false identification
vimukto jñāna-niṣṭhayā
vimuktaḥ
one who has become completely free
jñāna
in transcendental knowledge
niṣṭhayā
by being properly fixed
guṇeṣu māyā-mātreṣu
guṇeṣu
among the products of the modes of nature
māyā-mātreṣu
which are simply illusion
dṛśyamāneṣv avastutaḥ
dṛśyamāneṣu
appearing before the eyes
avastutaḥ
although not real
vartamāno ’pi na pumān
vartamānaḥ
living
api
although
yujyate ’vastubhir guṇaiḥ
na
does not
pumān
that person
yujyate
become entangled
avastubhiḥ
unreal
guṇaiḥ
with the manifestations of the modes of nature.
A person fixed in transcendental knowledge is freed from conditioned life by giving up his false identification with the products of the material modes of nature. Seeing these products as simply illusion, he avoids entanglement with the modes of nature, although constantly among them. Because the modes of nature and their products are simply not real, he does not accept them.
Purport

The three modes of nature become manifest as varieties of material bodies, places, families, countries, foods, sports, war, peace and so forth. In other words, everything we see within the material world is constituted of the modes of nature. A liberated soul, although existing within the ocean of material energy, sees everything as the property of the Lord and is thus not entangled. Although Māyā tempts such a liberated soul to become a thief — to steal the property of the Lord for sense gratification — a Kṛṣṇa conscious person does not bite the bait of Māyā ; he remains honest and pure in Kṛṣṇa consciousness. In other words, he does not believe that anything within the universe can become his personal property for sense gratification, especially the illusory form of a woman.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Freed from the material coverings composed of the guṇas and imposed on the jīva, by being fixed in knowledge, existing amidst material sense objects but seeing them as insubstantial, a person is not entangled by these insubstantial objects. Liberated from the upādhis or coverings on the jīva composed of guṇas, a person is not entangled by objects which are insubstantial, though he continues to exist amidst sense objects (guṇeṣu) which are material (māyā-mātreṣu), which have no relationship with the Supreme Lord. He is not attached like a conditioned jīva. Why? He sees those objects to be unreal. He sees only me, Paramātmā.
Personal Guidance
One fixed in transcendental knowledge is freed from conditioning by giving up false identification with the modes' products; seeing them as illusion, he avoids entanglement though they appear. Knowledge transmutes appearance into illusion-talk.
Reflection Questions
  • Where do I still identify with mode-products as 'me'?
  • What knowledge would help me see them as illusion?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.3

↗
सङ्गं न कुर्यादसतां शिश्न‍ोदरतृपां क्व‍‍चित् । तस्यानुगस्तमस्यन्धे पतत्यन्धानुगान्धवत् ॥ ३ ॥
saṅgaṁ na kuryād asatāṁ
[sangam na kuryaad asataam]
śiśnodara-tṛpāṁ kvacit
[shishnodara-tripaam kvachit]
tasyānugas tamasy andhe
[tasyaanugas tamasy andhe]
pataty andhānugāndha-vat
[pataty andhaanugaandha-vat]
Word-for-word
saṅgam — association na kuryāt — one should never make asatām — of those who are materialistic śiśna — the genitals udara — and the belly tṛpām — who are devoted to gratifying kvacit — at any time tasya — of any such person anugaḥ — the follower tamasi andhe — into the darkest pit patati — he falls andha-anuga — following a blind man andha-vat — just like another blind man.
Blended reading (Sanskrit + English inline)
saṅgaṁ na kuryād asatāṁ
saṅgam
association
na kuryāt
one should never make
asatām
of those who are materialistic
śiśnodara-tṛpāṁ kvacit
śiśna
the genitals
udara
and the belly
tṛpām
who are devoted to gratifying
kvacit
at any time
tasyānugas tamasy andhe
tasya
of any such person
anugaḥ
the follower
tamasi andhe
into the darkest pit
pataty andhānugāndha-vat
patati
he falls
andha-anuga
following a blind man
andha-vat
just like another blind man.
One should never associate with materialists, those dedicated to gratifying their genitals and bellies. By following them one falls into the deepest pit of darkness, just like a blind man who follows another blind man.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One should never associate with materialists, who are dedicated to gratifying their genitals and bellies. By following even one such person, one falls into the deepest pit of darkness, just like a blind man who follows another blind man. Being in this condition, he should not associate with materialists. Nothing is as dangerous as that. The qualities of the materialist are described. He takes pleasure in sex and eating. What to speak of associating with many such people, even association with one of them causes fall down.
Related lectures
Personal Guidance
Never associate with materialists — those dedicated to genitals and bellies; following them is like a blind man following a blind man into a deep pit. The warning is graphic and specific.
Reflection Questions
  • What associations in my life qualify by this measure?
  • Where do I quietly accept blind leadership?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.4

↗
ऐल: सम्राडिमां गाथामगायत बृहच्छ्रवा: । उर्वशीविरहान् मुह्यन् निर्विण्ण: शोकसंयमे ॥ ४ ॥
ailaḥ samrāḍ imāṁ gāthām
[ailah samraad imaam gaathaam]
agāyata bṛhac-chravāḥ
[agaayata brihach-chravaah]
urvaśī-virahān muhyan
[urvashee-virahaan muhyan]
nirviṇṇaḥ śoka-saṁyame
[nirvinnah shoka-samyame]
Word-for-word
ailaḥ — King Purūravā samrāṭ — the great emperor imām — this gāthām — song agāyata — sang bṛhat — mighty śravāḥ — whose fame urvaśī-virahāt — because of experiencing separation from Urvaśī muhyan — becoming bewildered nirviṇṇaḥ — feeling detached śoka — his lamentation saṁyame — when he was finally able to bring under control.
Blended reading (Sanskrit + English inline)
ailaḥ samrāḍ imāṁ gāthām
ailaḥ
King Purūravā
samrāṭ
the great emperor
imām
this
gāthām
song
agāyata bṛhac-chravāḥ
agāyata
sang
bṛhat
mighty
śravāḥ
whose fame
urvaśī-virahān muhyan
urvaśī-virahāt
because of experiencing separation from Urvaśī
muhyan
becoming bewildered
nirviṇṇaḥ śoka-saṁyame
nirviṇṇaḥ
feeling detached
śoka
his lamentation
saṁyame
when he was finally able to bring under control.
The following song was sung by the famous emperor Purūravā. When deprived of his wife, Urvaśī, he was at first bewildered, but by controlling his lamentation he began to feel detachment.
Purport

This story is also narrated in the Ninth Canto of Śrīmad-Bhāgavatam. Aila, or Purūravā, was a great king whose glories were vast. On being separated from Urvaśī, he felt great bewilderment at first. But after meeting her briefly at Kurukṣetra, he worshiped the demigods with the sacrificial fire given him by the Gandharvas and received the privilege of entering the planet where she resided.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The following song was sung by the famous emperor Purūravā. When deprived of his wife, Urvaśī, he was at first bewildered, but by controlling his lamentation he began to feel detachment. A history is now related. Aila means Purūravā. First he was bewildered and then at Kurukṣetra he met Urvaśī. Worshipping the devatās by fire given by the Gandharvas, he attained her association again on Gandharva-loka. When his lamentation dissipated after enjoyment there, bhakti, jñāna and vairāgya, which had been covered by obstacles previously, appeared in him. Then he sang this song. The Ninth Canto can be consulted for the story.
Personal Guidance
The following song was sung by Purūravā after losing his wife Urvaśī; first bewildered, he controlled lamentation and began to feel detachment. The story models healing through detachment.
Reflection Questions
  • What loss could I let mature into detachment rather than prolonged lamentation?
  • What practice supports the transition?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.5

↗
त्यक्त्वात्मानं व्रजन्तीं तां नग्न उन्मत्तवन्नृप: । विलपन्नन्वगाज्जाये घोरे तिष्ठेति विक्लव: ॥ ५ ॥
tyaktvātmānaṁ vrayantīṁ tāṁ
[tyaktvaatmaanam vrayanteem taam]
nagna unmatta-van nṛpaḥ
[nagna unmatta-van nripah]
vilapann anvagāj jāye
[vilapann anvagaaj jaaye]
ghore tiṣṭheti viklavaḥ
[ghore tishtheti viklavah]
Word-for-word
tyaktvā — abandoning ātmānam — him vrajantīm — going away tām — unto her nagnaḥ — being naked unmatta-vat — like a madman nṛpaḥ — the king vilapan — crying out anvagāt — followed jāye — O my wife ghore — O terrible woman tiṣṭha — please stop iti — thus speaking viklavaḥ — overwhelmed with distress.
Blended reading (Sanskrit + English inline)
tyaktvātmānaṁ vrayantīṁ tāṁ
tyaktvā
abandoning
ātmānam
him
vrajantīm
going away
tām
unto her
nagna unmatta-van nṛpaḥ
nagnaḥ
being naked
unmatta-vat
like a madman
nṛpaḥ
the king
vilapann anvagāj jāye
vilapan
crying out
anvagāt
followed
jāye
O my wife
ghore tiṣṭheti viklavaḥ
ghore
O terrible woman
tiṣṭha
please stop
iti
thus speaking
viklavaḥ
overwhelmed with distress.
When she was leaving him, even though he was naked he ran after her just like a madman and called out in great distress, “O my wife, O terrible lady! Please stop!”
Purport

As his beloved wife was leaving him, the shocked king was crying out, “My dear wife, please think for a moment. Just stop! You terrible lady, can’t you stop? Why don’t we speak together for a while? Why are you killing me?” Thus lamenting, he followed her.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When she was leaving him, even though he was naked, he ran after her just like a madman and called out in great distress, “O my wife! O terrible lady! Please stop!” His previous state of bewilderment is described. “O wife! You are cruel, because you are taking away my life. Please stay!” Lamenting, he followed her.
Personal Guidance
When she left, even naked he ran after her like a madman, calling 'O terrible lady, please stop!' Attachment makes us run after what is leaving even at high cost to dignity.
Reflection Questions
  • When have I run after what was leaving, at cost to my own dignity?
  • What in me thought there was no other option?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.6

↗
कामानतृप्तोऽनुजुषन् क्षुल्ल‍कान् वर्षयामिनी: । न वेद यान्तीर्नायान्तीरुर्वश्याकृष्टचेतन: ॥ ६ ॥
kāmān atṛpto ’nujuṣan
[kaamaan atripto ’nujushan]
kṣullakān varṣa-yāminīḥ
[kshullakaan varsha-yaamineeh]
na veda yāntīr nāyāntīr
[na veda yaanteer naayaanteer]
urvaśy-ākṛṣṭa-cetanaḥ
[urvashy-aakrishta-chetanah]
Word-for-word
kāmān — lusty desires atṛptaḥ — unsatiated anujuṣan — gratifying kṣullakān — insignificant varṣa — of many years yāminīḥ — the nights na veda — he did not know yāntīḥ — going na — nor āyāntīḥ — approaching urvaśī — by Urvaśī ākṛṣṭa — attracted cetanaḥ — his mind.
Blended reading (Sanskrit + English inline)
kāmān atṛpto ’nujuṣan
kāmān
lusty desires
atṛptaḥ
unsatiated
anujuṣan
gratifying
kṣullakān varṣa-yāminīḥ
kṣullakān
insignificant
varṣa
of many years
yāminīḥ
the nights
na veda yāntīr nāyāntīr
na veda
he did not know
yāntīḥ
going
na
nor
āyāntīḥ
approaching
urvaśy-ākṛṣṭa-cetanaḥ
urvaśī
by Urvaśī
ākṛṣṭa
attracted
cetanaḥ
his mind.
Although for many years Purūravā had enjoyed sex pleasure in the evening hours, still he was not satisfied by such insignificant enjoyment. His mind was so attracted to Urvaśī that he did not notice how the nights were coming and going.
Purport

This verse refers to Purūravā’s materialistic experience with Urvaśī.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Although for many years Purūravā had enjoyed sex pleasure in the evening hours, still he was not satisfied by such insignificant enjoyment. His mind was so attracted to Urvaśī that he did not notice how the nights were coming and going. The cause of his disturbance is described.
Personal Guidance
For many years Purūravā had nightly enjoyed sex with her and still wasn't satisfied; his mind was so attracted that he didn't notice nights coming and going. Pleasure that satisfies postpones the noticing of time.
Reflection Questions
  • What pleasure has time disappeared into for me?
  • What might noticing the loss of time reveal?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.7

↗
ऐल उवाच अहो मे मोहविस्तार: कामकश्मलचेतस: । देव्या गृहीतकण्ठस्य नायु:खण्डा इमे स्मृता: ॥ ७ ॥
aila uvāca
[aila uvaacha]
aho me moha-vistāraḥ
[aho me moha-vistaarah]
kāma-kaśmala-cetasaḥ
[kaama-kashmala-chetasah]
devyā gṛhīta-kaṇṭhasya
[devyaa griheeta-kanthasya]
nāyuḥ-khaṇḍā ime smṛtāḥ
[naayuh-khandaa ime smritaah]
Word-for-word
ailaḥ uvāca — King Purūravā said aho — alas me — my moha — of the delusion vistāraḥ — the extent kāma — by lust kaśmala — contaminated cetasaḥ — my consciousness devyā — by this goddess gṛhīta — is seized kaṇṭhasya — whose neck na — have not āyuḥ — of my life span khaṇḍāḥ — the divisions ime — these smṛtāḥ — been taken notice of.
Blended reading (Sanskrit + English inline)
aila uvāca
ailaḥ uvāca
King Purūravā said
aho me moha-vistāraḥ
aho
alas
me
my
moha
of the delusion
vistāraḥ
the extent
kāma-kaśmala-cetasaḥ
kāma
by lust
kaśmala
contaminated
cetasaḥ
my consciousness
devyā gṛhīta-kaṇṭhasya
devyā
by this goddess
gṛhīta
is seized
kaṇṭhasya
whose neck
nāyuḥ-khaṇḍā ime smṛtāḥ
na
have not
āyuḥ
of my life span
khaṇḍāḥ
the divisions
ime
these
smṛtāḥ
been taken notice of.
King Aila said: Alas, just see the extent of my delusion! This goddess was embracing me and held my neck in her grip. My heart was so polluted by lust that I had no idea how my life was passing.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Aila said: Alas, just see the extent of my delusion! She held my neck in her grip and my heart became polluted by lust. Thus I had no idea how my life was passing. My heart griped by lust, my life has been spent up.
Personal Guidance
King Aila laments: see the extent of my delusion — she embraced me and gripped my neck while my lust-polluted heart did not register how life was passing. Lust hijacks time-perception.
Reflection Questions
  • Where has 'how life was passing' escaped my attention because of attachment?
  • What would attentive reckoning look like?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.8

↗
नाहं वेदाभिनिर्मुक्त: सूर्यो वाभ्युदितोऽमुया । मूषितो वर्षपूगानां बताहानि गतान्युत ॥ ८ ॥
nāhaṁ vedābhinirmuktaḥ
[naaham vedaabhinirmuktah]
sūryo vābhyudito ’muyā
[sooryo vaabhyudito ’muyaa]
mūṣito varṣa-pūgānāṁ
[mooshito varsha-poogaanaam]
batāhāni gatāny uta
[bataahaani gataany uta]
Word-for-word
na — did not aham — I veda — know abhinirmuktaḥ — having set sūryaḥ — the sun vā — or abhyuditaḥ — risen amuyā — by her mūṣitaḥ — deceived varṣa — years pūgānām — comprising many bata — alas ahāni — days gatāni — have gone uta — certainly.
Blended reading (Sanskrit + English inline)
nāhaṁ vedābhinirmuktaḥ
na
did not
aham
I
veda
know
abhinirmuktaḥ
having set
sūryo vābhyudito ’muyā
sūryaḥ
the sun
vā
or
abhyuditaḥ
risen
mūṣito varṣa-pūgānāṁ
amuyā
by her
mūṣitaḥ
deceived
varṣa
years
pūgānām
comprising many
batāhāni gatāny uta
bata
alas
ahāni
days
gatāni
have gone
uta
certainly.
That lady cheated me so much that I did not even see the rising or setting of the sun. Alas, for so many years I passed my days in vain!
Purport

Due to attachment to the goddess, King Purūravā forgot his devotional service to the Supreme Lord and became more concerned with pleasing this beautiful young lady. Thus he later lamented, having wasted his valuable time. Those who are Kṛṣṇa conscious utilize every moment in the Lord’s loving service.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
That lady cheated me so much that I was not aware of the sun’s existence, since I slept while the sun rose and set. Alas, for so many years I passed my days in vain! His loss of memory is described. When the sun set I was sleeping, and when the sun rose, I was sleeping. I was not aware whether the sun existed or not. Sūryaḥ should actually be in the accusative case. The third person of the verb veda is poetic license. Amara-koṣa says: supte yasminn astam eti supte yasminn udeti ca | aṁśumān abhinirmuktābhyuditau ca yathā-kramam || Ahinirmukta means a person who sleeps while the sun sets, and abhyudita means a person who sleeps while the sun rises. Why was he unaware? He was cheated by Urvaśi. His discrimination had been stolen by her. Bata indicates lamentation. I did not know the days of many years had passed.
Personal Guidance
She cheated me — I did not see sun's rising or setting; for so many years I passed my days in vain. Wasted time is finally named.
Reflection Questions
  • What years of mine, in retrospect, were also passed in vain?
  • What does naming that grief without despair require?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.9

↗
अहो मे आत्मसम्मोहो येनात्मा योषितां कृत: । क्रीडामृगश्चक्रवर्ती नरदेवशिखामणि: ॥ ९ ॥
aho me ātma-sammoho
[aho me aatma-sammoho]
yenātmā yoṣitāṁ kṛtaḥ
[yenaatmaa yoshitaam kritah]
krīḍā-mṛgaś cakravartī
[kreedaa-mrigash chakravartee]
naradeva-śikhāmaṇiḥ
[naradeva-shikhaamanih]
Word-for-word
aho — alas me — my ātma — of myself sammohaḥ — total bewilderment yena — by which ātmā — my body yoṣitām — of women kṛtaḥ — became krīḍā-mṛgaḥ — a toy animal cakravartī — mighty emperor naradeva — of kings śikhā-maṇiḥ — the crown jewel.
Blended reading (Sanskrit + English inline)
aho me ātma-sammoho
aho
alas
me
my
ātma
of myself
sammohaḥ
total bewilderment
yenātmā yoṣitāṁ kṛtaḥ
yena
by which
ātmā
my body
yoṣitām
of women
kṛtaḥ
became
krīḍā-mṛgaś cakravartī
krīḍā-mṛgaḥ
a toy animal
cakravartī
mighty emperor
naradeva-śikhāmaṇiḥ
naradeva
of kings
śikhā-maṇiḥ
the crown jewel.
Alas, although I am supposed to be a mighty emperor, the crown jewel of all kings on this earth, just see how my bewilderment has rendered me a toy animal in the hands of women!
Purport

Since the king’s body had become fully engaged in satisfying the superficial desires of women, his body was now like a toy animal in their hands.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Alas! Although I am supposed to be a mighty emperor, the crown jewel of all kings on this earth, I have become bewildered by my body so much that I have become a pet animal in the hands of women! I have become bewildered by my body (ātmā-sammohaḥ), by which I have become a pet animal of women.
Related lectures
Personal Guidance
I was supposed to be a mighty emperor, the crown jewel of kings, yet bewilderment made me a toy in women's hands. External status does not protect inner sovereignty.
Reflection Questions
  • Where does my external status mask internal subjugation?
  • What inner work would match the outer one?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.10

↗
सपरिच्छदमात्मानं हित्वा तृणमिवेश्वरम् । यान्तीं स्‍त्रियं चान्वगमं नग्न उन्मत्तवद् रुदन् ॥ १० ॥
sa-paricchadam ātmānaṁ
[sa-parichchadam aatmaanam]
hitvā tṛṇam iveśvaram
[hitvaa trinam iveshvaram]
yāntīṁ striyaṁ cānvagamaṁ
[yaanteem striyam chaanvagamam]
nagna unmatta-vad rudan
[nagna unmatta-vad rudan]
Word-for-word
sa-paricchadam — along with my kingdom and all paraphernalia ātmānam — myself hitvā — abandoning tṛṇam — a blade of grass iva — as if īśvaram — the powerful lord yāntīm — going away striyam — the woman ca — and anvagaman — I followed nagnaḥ — naked unmatta-vat — like a madman rudan — crying out.
Blended reading (Sanskrit + English inline)
sa-paricchadam ātmānaṁ
sa-paricchadam
along with my kingdom and all paraphernalia
ātmānam
myself
hitvā tṛṇam iveśvaram
hitvā
abandoning
tṛṇam
a blade of grass
iva
as if
īśvaram
the powerful lord
yāntīṁ striyaṁ cānvagamaṁ
yāntīm
going away
striyam
the woman
ca
and
anvagaman
I followed
nagna unmatta-vad rudan
nagnaḥ
naked
unmatta-vat
like a madman
rudan
crying out.
Although I was a powerful lord with great opulence, that woman gave me up as if I were no more than an insignificant blade of grass. And still, naked and without shame, I followed her, crying out to her like a madman.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Although I was a powerful lord with great opulence, that woman rejected me as if I were no more than an insignificant blade of grass and departed. And still, naked and without shame, I followed her, crying out to her like a madman. I am just a pet animal because I followed this woman who left after rejecting me like a blade of grass, even though I was a king.
Personal Guidance
Powerful lord with great opulence, she gave me up as a blade of grass — and still, naked and shameless, I followed her like a madman. Subjection completes itself in unworthy pursuit.
Reflection Questions
  • What 'unworthy pursuit' am I still engaged in?
  • What honest naming would free me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.11

↗
कुतस्तस्यानुभाव: स्यात् तेज ईशत्वमेव वा । योऽन्वगच्छंस्‍त्रियं यान्तीं खरवत् पादताडित: ॥ ११ ॥
kutas tasyānubhāvaḥ syāt
[kutas tasyaanubhaavah syaat]
teja īśatvam eva vā
[teja eeshatvam eva vaa]
yo ’nvagacchaṁ striyaṁ yāntīṁ
[yo ’nvagachcham striyam yaanteem]
khara-vat pāda-tāḍitaḥ
[khara-vat paada-taaditah]
Word-for-word
kutaḥ — where tasya — of that person (myself) anubhāvaḥ — the influence syāt — is tejaḥ — strength īśatvam — sovereignty eva — indeed vā — or yaḥ — who anvagaccham — ran after striyam — this woman yāntīm — while going away khara-vat — just like an ass pāda — by the foot tāḍitaḥ — punished.
Blended reading (Sanskrit + English inline)
kutas tasyānubhāvaḥ syāt
kutaḥ
where
tasya
of that person (myself)
anubhāvaḥ
the influence
syāt
is
teja īśatvam eva vā
tejaḥ
strength
īśatvam
sovereignty
eva
indeed
vā
or
yo ’nvagacchaṁ striyaṁ yāntīṁ
yaḥ
who
anvagaccham
ran after
striyam
this woman
yāntīm
while going away
khara-vat pāda-tāḍitaḥ
khara-vat
just like an ass
pāda
by the foot
tāḍitaḥ
punished.
Where are my so-called great influence, power and sovereignty? Just like an ass being kicked in the face by his she-ass, I ran after that woman, who had already given me up.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Where are the great influence, power and sovereignty of a person who runs after that woman who has rejected him, who is like an ass being kicked in the face by his she-ass? “But you have great influence and power? Why are you so miserable?” Where is that power for the person who pursues a woman who has rejected him?
Personal Guidance
Where are my great influence and sovereignty? Like an ass kicked in the face by his she-ass, I ran after one who had already left me. Self-mockery is part of waking up.
Reflection Questions
  • Where could honest self-mockery loosen a serious attachment?
  • What does the image add that solemn lament doesn't?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.12

↗
किं विद्यया किं तपसा किं त्यागेन श्रुतेन वा । किं विविक्तेन मौनेन स्‍त्रीभिर्यस्य मनो हृतम् ॥ १२ ॥
kiṁ vidyayā kiṁ tapasā
[kim vidyayaa kim tapasaa]
kiṁ tyāgena śrutena vā
[kim tyaagena shrutena vaa]
kiṁ viviktena maunena
[kim viviktena maunena]
strībhir yasya mano hṛtam
[streebhir yasya mano hritam]
Word-for-word
kim — what is the use vidyayā — of knowledge kim — what tapasā — of austerities kim — what tyāgena — of renunciation śrutena — of having studied the scriptures vā — or kim — what viviktena — of solitude maunena — of silence strībhiḥ — by women yasya — whose manaḥ — the mind hṛtam — taken away.
Blended reading (Sanskrit + English inline)
kiṁ vidyayā kiṁ tapasā
kim
what is the use
vidyayā
of knowledge
kim
what
tapasā
of austerities
kiṁ tyāgena śrutena vā
kim
what
tyāgena
of renunciation
śrutena
of having studied the scriptures
vā
or
kiṁ viviktena maunena
kim
what
viviktena
of solitude
maunena
of silence
strībhir yasya mano hṛtam
strībhiḥ
by women
yasya
whose
manaḥ
the mind
hṛtam
taken away.
What is the use of a big education or the practice of austerities and renunciation, and what is the use of studying religious scriptures, of living in solitude and silence, if, after all that, one’s mind is stolen by a woman?
Purport

All of the above-mentioned processes are useless if one’s heart and mind are stolen by an insignificant woman. One who hankers after a woman’s association certainly spoils his spiritual progress. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that if one worships the example of the liberated gopīs of Vṛndāvana, who accepted Lord Śrī Kṛṣṇa as their paramour, one can free one’s mental activities from the contamination of lust.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What is the use of education or the practice of austerities, and what is the use of studying religious scriptures, of living in solitude and silence, if, after all that, one’s mind is stolen by a woman? For a person like me, education and other acts are all useless.
Personal Guidance
What is the use of education, austerities, renunciation, scriptures, solitude, silence — if the mind is stolen by a woman in the end? The high inputs do not automatically protect.
Reflection Questions
  • What 'high inputs' in my life have not yet protected me from a known trap?
  • What additional layer do I need?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.13

↗
स्वार्थस्याकोविदं धिङ् मां मूर्खं पण्डितमानिनम् । योऽहमीश्वरतां प्राप्य स्‍त्रीभिर्गोखरवज्जित: ॥ १३ ॥
svārthasyākovidaṁ dhiṅ māṁ
[svaarthasyaakovidam dhin maam]
mūrkhaṁ paṇḍita-māninam
[moorkham pandita-maaninam]
yo ’ham īśvaratāṁ prāpya
[yo ’ham eeshvarataam praapya]
strībhir go-khara-vaj jitaḥ
[streebhir go-khara-vaj jitah]
Word-for-word
sva-arthasya — his own best interest akovidam — who does not know dhik — to hell mām — with me mūrkham — a fool paṇḍita-māninam — imagining himself to be a great scholar yaḥ — who aham — I īśvaratām — the position of lordship prāpya — achieving strībhiḥ — by women go-khara-vat — like a bullock or an ass jitaḥ — conquered.
Blended reading (Sanskrit + English inline)
svārthasyākovidaṁ dhiṅ māṁ
sva-arthasya
his own best interest
akovidam
who does not know
dhik
to hell
mām
with me
mūrkhaṁ paṇḍita-māninam
mūrkham
a fool
paṇḍita-māninam
imagining himself to be a great scholar
yo ’ham īśvaratāṁ prāpya
yaḥ
who
strībhir go-khara-vaj jitaḥ
aham
I
īśvaratām
the position of lordship
prāpya
achieving
strībhiḥ
by women
go-khara-vat
like a bullock or an ass
jitaḥ
conquered.
To hell with me! I am such a fool that I didn’t even know what was good for me, although I arrogantly thought I was highly intelligent. Although I achieved the exalted position of a lord, I allowed myself to be conquered by women as if I were a bullock or a jackass.
Purport

All the fools of this world consider themselves very wise scholars even though, intoxicated by sense gratification and maddened by their lust for women’s association, they become just like bullocks and jackasses. By the mercy of a saintly spiritual master, this lusty propensity can gradually be removed and one can understand the terrible, contemptible nature of material sense gratification. In this verse King Purūravā is coming to his senses in Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
To hell with me! I am such a fool that I didn’t even know what was good for me, although I arrogantly thought I was highly intelligent. Although I achieved the exalted position of a ruler, I allowed myself to be conquered by women as if I were a bullock or a donkey.
Related lectures
Personal Guidance
To hell with me — fool, arrogant about my intelligence, allowing myself to be conquered by women like a bullock or jackass. The denunciation is total and includes the self-image of intelligence.
Reflection Questions
  • Where does my self-image as intelligent shield me from naming a foolish pattern?
  • What would dropping that shield enable?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.14

↗
सेवतो वर्षपूगान् मे उर्वश्या अधरासवम् । न तृप्यत्यात्मभू: कामो वह्निराहुतिभिर्यथा ॥ १४ ॥
sevato varṣa-pūgān me
[sevato varsha-poogaan me]
urvaśyā adharāsavam
[urvashyaa adharaasavam]
na tṛpyaty ātma-bhūḥ kāmo
[na tripyaty aatma-bhooh kaamo]
vahnir āhutibhir yathā
[vahnir aahutibhir yathaa]
Word-for-word
sevataḥ — who was serving varṣa-pūgān — for many years me — my urvaśyāḥ — of Urvaśī adhara — of the lips āsavam — the nectar na tṛpyati — never became satisfied ātma-bhūḥ — born from the mind kāmaḥ — the lust vahniḥ — fire āhutibhiḥ — by oblations yathā — just as.
Blended reading (Sanskrit + English inline)
sevato varṣa-pūgān me
sevataḥ
who was serving
varṣa-pūgān
for many years
me
my
urvaśyā adharāsavam
urvaśyāḥ
of Urvaśī
adhara
of the lips
āsavam
the nectar
na tṛpyaty ātma-bhūḥ kāmo
na tṛpyati
never became satisfied
ātma-bhūḥ
born from the mind
kāmaḥ
the lust
vahnir āhutibhir yathā
vahniḥ
fire
āhutibhiḥ
by oblations
yathā
just as.
Even after I had served the so-called nectar of the lips of Urvaśī for many years, my lusty desires kept rising again and again within my heart and were never satisfied, just like a fire that can never be extinguished by the oblations of ghee poured into its flames.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Even after I had relished the nectar of the lips of Urvaśī for many years, the desires arising in my mind were never satisfied, just as a fire can never be satisfied by the oblations of ghee poured into its flames. Desires arising in my mind (ātmā-bhūḥ) were not satisfied though I enjoyed the sweet lips of Urvaśī for many years.
Personal Guidance
After serving her lips for years, lust kept rising like a fire that ghee cannot quench. The very fuel intensifies what it was supposed to satisfy.
Reflection Questions
  • What in my life is a 'ghee on fire' situation — feeding what was meant to be soothed?
  • What truer remedy exists?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.15

↗
पुंश्चल्यापहृतं चित्तं को न्वन्यो मोचितुं प्रभु: । आत्मारामेश्वरमृते भगवन्तमधोक्षजम् ॥ १५ ॥
puṁścalyāpahṛtaṁ cittaṁ
[pumshchalyaapahritam chittam]
ko nv anyo mocituṁ prabhuḥ
[ko nv anyo mochitum prabhuh]
ātmārāmeśvaram ṛte
[aatmaaraameshvaram rite]
bhagavantam adhokṣajam
[bhagavantam adhokshajam]
Word-for-word
puṁścalyā — by a prostitute apahṛtam — stolen cittam — the intelligence kaḥ — who nu — indeed anyaḥ — other person mocitum — to free prabhuḥ — is capable ātma-ārāma — of the self-satisfied sages īśvaram — the Lord ṛte — except for bhagavantam — the Supreme Personality of Godhead adhokṣajam — who lies beyond the purview of material senses.
Blended reading (Sanskrit + English inline)
puṁścalyāpahṛtaṁ cittaṁ
puṁścalyā
by a prostitute
apahṛtam
stolen
cittam
the intelligence
kaḥ
who
nu
indeed
ko nv anyo mocituṁ prabhuḥ
anyaḥ
other person
mocitum
to free
prabhuḥ
is capable
ātmārāmeśvaram ṛte
ātma-ārāma
of the self-satisfied sages
īśvaram
the Lord
ṛte
except for
bhagavantam adhokṣajam
bhagavantam
the Supreme Personality of Godhead
adhokṣajam
who lies beyond the purview of material senses.
Who but the Supreme Personality of Godhead, who lies beyond material perception and is the Lord of self-satisfied sages, can possibly save my consciousness, which has been stolen by a prostitute?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Who but the Supreme Lord, who produces sense knowledge and who is the master of self-satisfied sages, can possibly save my consciousness, which has been stolen by a prostitute? “How will I be freed from the taste of her lips and develop distaste?” No one, even an ātmārāma, can free the mind of a person delighting in the body. But the master of the ātmārāmas, the Supreme Lord, can do this, because he has the greatest powers (bhagavān) to free me. From the Lord alone comes sense knowledge (akṣaja) which is condemned (adhaḥ).
Related lectures
Personal Guidance
Who but the Supreme Personality of Godhead — beyond perception, Lord of self-satisfied sages — can save my consciousness, stolen by a prostitute? The honest call for help.
Reflection Questions
  • Where is my consciousness 'stolen', and only the Lord can rescue it?
  • What does crying out look like?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.16

↗
बोधितस्यापि देव्या मे सूक्तवाक्येन दुर्मते: । मनोगतो महामोहो नापयात्यजितात्मन: ॥ १६ ॥
bodhitasyāpi devyā me
[bodhitasyaapi devyaa me]
sūkta-vākyena durmateḥ
[sookta-vaakyena durmateh]
mano-gato mahā-moho
[mano-gato mahaa-moho]
nāpayāty ajitātmanaḥ
[naapayaaty ajitaatmanah]
Word-for-word
bodhitasya — who had been informed api — even devyā — by the goddess Urvaśī me — of me su-ukta — well-spoken vākyena — by words durmateḥ — whose intelligence was dull manaḥ-gataḥ — within the mind mahā-mohaḥ — the great confusion na apayāti — did not cease ajita-ātmanaḥ — who had failed to control his senses.
Blended reading (Sanskrit + English inline)
bodhitasyāpi devyā me
bodhitasya
who had been informed
api
even
devyā
by the goddess Urvaśī
me
of me
sūkta-vākyena durmateḥ
su-ukta
well-spoken
vākyena
by words
durmateḥ
whose intelligence was dull
mano-gato mahā-moho
manaḥ-gataḥ
within the mind
mahā-mohaḥ
the great confusion
nāpayāty ajitātmanaḥ
na apayāti
did not cease
ajita-ātmanaḥ
who had failed to control his senses.
Because I allowed my intelligence to become dull and because I failed to control my senses, the great confusion in my mind did not go away, even though Urvaśī herself gave me wise counsel with well-spoken words.
Purport

As described in the Ninth Canto of Śrīmad-Bhāgavatam, the goddess Urvaśī plainly told Purūravā that he should never trust women or believe their promises. Despite this frank advice, he became fully attached and thus suffered great mental anguish.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because I allowed my intelligence to become dull and because I failed to control my senses, the great confusion in my mind did not go away, even though Urvaśī herself gave me wise counsel with well-spoken words. “But you illusion could be dissipated by a sense of detachment as taught plentifully by Urvaśī.” That had no effect. My bewilderment still did not go away.
Personal Guidance
Because I allowed my intelligence to dull and failed sense-control, confusion did not leave even when she gave wise counsel. Even good advice cannot reach a dulled intelligence.
Reflection Questions
  • What good advice has not landed in me because of dulled intelligence?
  • What restores sharpness?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.17

↗
किमेतया नोऽपकृतं रज्ज्वा वा सर्पचेतस: । द्रष्टु: स्वरूपाविदुषो योऽहं यदजितेन्द्रिय: ॥ १७ ॥
kim etayā no ’pakṛtaṁ
[kim etayaa no ’pakritam]
rajjvā vā sarpa-cetasaḥ
[rajjvaa vaa sarpa-chetasah]
draṣṭuḥ svarūpāviduṣo
[drashtuh svaroopaavidusho]
yo ’haṁ yad ajitendriyaḥ
[yo ’ham yad ajitendriyah]
Word-for-word
kim — what etayā — by her naḥ — to us apakṛtam — offense has been done rajjvā — by a rope vā — or sarpa-cetasaḥ — who is thinking it to be a snake draṣṭuḥ — of such a seer svarūpa — the real identity aviduṣaḥ — who does not understand yaḥ — who aham — I yat — because of ajita-indriyaḥ — having not controlled the senses.
Blended reading (Sanskrit + English inline)
kim etayā no ’pakṛtaṁ
kim
what
etayā
by her
naḥ
to us
apakṛtam
offense has been done
rajjvā vā sarpa-cetasaḥ
rajjvā
by a rope
vā
or
sarpa-cetasaḥ
who is thinking it to be a snake
draṣṭuḥ svarūpāviduṣo
draṣṭuḥ
of such a seer
svarūpa
the real identity
aviduṣaḥ
who does not understand
yo ’haṁ yad ajitendriyaḥ
yaḥ
who
aham
I
yat
because of
ajita-indriyaḥ
having not controlled the senses.
How can I blame her for my trouble when I myself am ignorant of my real, spiritual nature? I did not control my senses, and so I am like a person who mistakenly sees a harmless rope as a snake.
Purport

When a person mistakes a rope for a snake, he becomes fearful and anxious. Such fear and anxiety are, of course, illusion, since the rope can never bite. Similarly, one who mistakenly thinks that the material, illusory energy of the Lord exists for his personal sense gratification will certainly bring down on his head an avalanche of material, illusory fear and anxiety. King Purūravā frankly admits here that the young lady Urvaśī is not to blame. After all, it was Purūravā who mistakenly considered her to be an object of his personal enjoyment, and therefore he suffered the reaction by the laws of nature. Purūravā himself was the offender for trying to exploit the external form of Urvaśī.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
How can I blame her for my trouble? Since I did not control my senses, I have fallen in illusion, like a person who mistakenly sees a harmless rope as a snake. I previously said that my discrimination had been stolen by a prostitute. But now I do not blame her. What wicked act has she done to me? None. What harm can a rope do to a person, though he thinks it is a snake? It can do no harm at all. An ignorant person will find fault in the rope. He fears it out of ignorance. Since I have uncontrolled senses, I have lived in this type of illusion.
Related lectures
Personal Guidance
How can I blame her when I am ignorant of my spiritual nature? Failing sense control, I am like one mistaking a rope for a snake. The fault is internal.
Reflection Questions
  • Whom have I blamed for what was actually my own ignorance?
  • What ownership would free me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.18

↗
क्व‍ायं मलीमस: कायो दौर्गन्ध्याद्यात्मकोऽशुचि: । क्व‍ गुणा: सौमनस्याद्या ह्यध्यासोऽविद्यया कृत: ॥ १८ ॥
kvāyaṁ malīmasaḥ kāyo
[kvaayam maleemasah kaayo]
daurgandhyādy-ātmako ’śuciḥ
[daurgandhyaady-aatmako ’shuchih]
kva guṇāḥ saumanasyādyā
[kva gunaah saumanasyaadyaa]
hy adhyāso ’vidyayā kṛtaḥ
[hy adhyaaso ’vidyayaa kritah]
Word-for-word
kva — where ayam — this malīmasaḥ — very filthy kāyaḥ — material body daurgandhya — bad odor ādi — and so on ātmakaḥ — consisting of aśuciḥ — unclean kva — where guṇāḥ — the so-called good qualities saumanasya — the fragrance and tenderness of flowers ādyāḥ — and so on hi — certainly adhyāsaḥ — the superficial imposition avidyayā — by ignorance kṛtaḥ — created.
Blended reading (Sanskrit + English inline)
kvāyaṁ malīmasaḥ kāyo
kva
where
ayam
this
malīmasaḥ
very filthy
kāyaḥ
material body
daurgandhyādy-ātmako ’śuciḥ
daurgandhya
bad odor
ādi
and so on
ātmakaḥ
consisting of
kva guṇāḥ saumanasyādyā
aśuciḥ
unclean
kva
where
guṇāḥ
the so-called good qualities
saumanasya
the fragrance and tenderness of flowers
ādyāḥ
and so on
hi
certainly
hy adhyāso ’vidyayā kṛtaḥ
adhyāsaḥ
the superficial imposition
avidyayā
by ignorance
kṛtaḥ
created.
What is this polluted body anyway — so filthy and full of bad odors? I was attracted by the fragrance and beauty of a woman’s body, but what are those so-called attractive features? They are simply a false covering created by illusion.
Purport

Purūravā now understands that although he was madly attracted to the fragrant, shapely body of Urvaśī, in fact that body was a sack of stool, gas, bile, mucus, hairs and other repugnant elements. In other words, Purūravā is now becoming sane.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What is her polluted body, unclean and full of bad odors? What are her attractive features, like those of a flower? They are simply a false covering created by illusion. “But the cause of your bewilderment was the woman with excellent qualities, fragrance and sweetness.” Her qualities were produced by my lack of discrimination. When one considers factually, what is the use of a body so contaminated? What are those excellent qualities, like those of a flower, such as youth and fragrance? I have projected these qualities on her by my illusion.
Personal Guidance
What is this filthy, bad-smelling body? I was attracted by fragrance and beauty — but these are illusion's false coverings. Honest description of the body breaks attachment.
Reflection Questions
  • Where does honest description loosen the spell?
  • What practice helps me see without illusion's makeup?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.19-20

↗
पित्रो: किं स्वं नु भार्याया: स्वामिनोऽग्ने: श्वगृध्रयो: । किमात्मन: किं सुहृदामिति यो नावसीयते ॥ १९ ॥ तस्मिन् कलेवरेऽमेध्ये तुच्छनिष्ठे विषज्जते । अहो सुभद्रं सुनसं सुस्मितं च मुखं स्‍त्रिय: ॥ २० ॥
pitroḥ kiṁ svaṁ nu bhāryāyāḥ
[pitroh kim svam nu bhaaryaayaah]
svāmino ’gneḥ śva-gṛdhrayoḥ
[svaamino ’gneh shva-gridhrayoh]
kim ātmanaḥ kiṁ suhṛdām
[kim aatmanah kim suhridaam]
iti yo nāvasīyate
[iti yo naavaseeyate]
tasmin kalevare ’medhye
[tasmin kalevare ’medhye]
tuccha-niṣṭhe viṣajjate
[tuchcha-nishthe vishajjate]
aho su-bhadraṁ su-nasaṁ
[aho su-bhadram su-nasam]
su-smitaṁ ca mukhaṁ striyaḥ
[su-smitam cha mukham striyah]
Word-for-word
pitroḥ — of the parents kim — whether svam — the property nu — or bhāryāyāḥ — of the wife svāminaḥ — of the employer agneḥ — of the fire śva-gṛdhrayoḥ — of the dogs and vultures kim — whether ātmanaḥ — of the soul kim — whether suhṛdām — of friends iti — thus yaḥ — who na avasīyate — can never decide tasmin — to that kalevare — material body amedhye — abominable tuccha-niṣṭhe — heading toward the lowest destination viṣajjate — becomes attached aho — ah su-bhadram — very attractive su-nasam — having a beautiful nose su-smitam — beautiful smile ca — and mukham — the face striyaḥ — of a woman.
Blended reading (Sanskrit + English inline)
pitroḥ kiṁ svaṁ nu bhāryāyāḥ
pitroḥ
of the parents
kim
whether
svam
the property
nu
or
bhāryāyāḥ
of the wife
svāmino ’gneḥ śva-gṛdhrayoḥ
svāminaḥ
of the employer
agneḥ
of the fire
śva-gṛdhrayoḥ
of the dogs and vultures
kim ātmanaḥ kiṁ suhṛdām
kim
whether
ātmanaḥ
of the soul
kim
whether
suhṛdām
of friends
iti yo nāvasīyate
iti
thus
yaḥ
who
tasmin kalevare ’medhye
tuccha-niṣṭhe viṣajjate
aho su-bhadraṁ su-nasaṁ
na avasīyate
can never decide
su-smitaṁ ca mukhaṁ striyaḥ
tasmin
to that
kalevare
material body
amedhye
abominable
tuccha-niṣṭhe
heading toward the lowest destination
viṣajjate
becomes attached
aho
ah
su-bhadram
very attractive
su-nasam
having a beautiful nose
su-smitam
beautiful smile
ca
and
mukham
the face
striyaḥ
of a woman.
One can never decide whose property the body actually is. Does it belong to one’s parents, who have given birth to it, to one’s wife, who gives it pleasure, or to one’s employer, who orders the body around? Is it the property of the funeral fire or of the dogs and jackals who may ultimately devour it? Is it the property of the indwelling soul, who partakes in its happiness and distress, or does the body belong to intimate friends who encourage and help it? Although a man never definitely ascertains the proprietor of the body, he becomes most attached to it. The material body is a polluted material form heading toward a lowly destination, yet when a man stares at the face of a woman he thinks, “What a good-looking lady! What a charming nose she’s got, and see her beautiful smile!”
Purport

The phrase tuccha-niṣṭhe, or “headed toward a lowly destination,” indicates that if buried, the body will be consumed by worms; if burned, it will turn to ashes; and if dying in a lonely place, it will be consumed by dogs and vultures. The illusory potency of Māyā enters within the female form and bewilders a man’s mind. The man is attracted to Māyā appearing within the female form, but when he embraces the woman’s body he ends up with two handfuls of stool, blood, mucus, pus, skin, bone, hairs and flesh. People should not be like cats and dogs, in the ignorance of bodily consciousness. A human being should be enlightened in Kṛṣṇa consciousness and learn to serve the Supreme Lord without falsely trying to exploit His potencies.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One can never decide to whom the body belongs. Does it belong to one’s parents, to one’s wife, to one’s employer, to the funeral fire, to the dogs and jackals, to the soul, or to friends? Even one’s own body is subject to projected qualities arising from lack of discrimination. Does the body belong to one’s parents because they produced it? The word nu indicates conjecture. Does it belong to the wife, because she gives it pleasure? Does it belong to the employer because it gives him pleasure? Does it belong to the cremation fire, because it is offered into the fire as an oblation at death? Does it belong to dogs and jackals because they devour it? Does it belong to the soul, since the soul experiences happiness and distress that the body creates? Does it belong to friends who assist it? This cannot be determined.
Personal Guidance
Whose property is the body — parents who made it, wife who enjoys it, employer who orders it, funeral fire, dogs, the soul, friends? Ownership is never settled. The question dissolves the claim.
Reflection Questions
  • Whose body am I claiming as 'mine' when many parties could?
  • What does shared, indeterminate ownership teach?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.21

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त्वङ्‍मांसरुधिरस्‍नायुमेदोमज्जास्थिसंहतौ । विण्मूत्रपूये रमतां कृमीणां कियदन्तरम् ॥ २१ ॥
tvaṅ-māṁsa-rudhira-snāyu-
[tvan-maamsa-rudhira-snaayu-]
medo-majjāsthi-saṁhatau
[medo-majjaasthi-samhatau]
viṇ-mūtra-pūye ramatāṁ
[vin-mootra-pooye ramataam]
kṛmīṇāṁ kiyad antaram
[krimeenaam kiyad antaram]
Word-for-word
tvak — out of skin māṁsa — flesh rudhira — blood snāyu — muscle medaḥ — fat majjā — marrow asthi — and bone saṁhatau — composed viṭ — of stool mūtra — urine pūye — and pus ramatām — enjoying kṛmīṇām — compared to the worms kiyat — how much antaram — difference.
Blended reading (Sanskrit + English inline)
tvaṅ-māṁsa-rudhira-snāyu-
tvak
out of skin
māṁsa
flesh
rudhira
blood
snāyu
muscle
medo-majjāsthi-saṁhatau
medaḥ
fat
majjā
marrow
asthi
and bone
saṁhatau
composed
viṇ-mūtra-pūye ramatāṁ
viṭ
of stool
mūtra
urine
pūye
and pus
ramatām
enjoying
kṛmīṇāṁ kiyad antaram
kṛmīṇām
compared to the worms
kiyat
how much
antaram
difference.
What difference is there between ordinary worms and persons who try to enjoy this material body composed of skin, flesh, blood, muscle, fat, marrow, bone, stool, urine and pus?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What difference is there between ordinary worms and persons who try to enjoy this material body composed of skin, flesh, blood, muscle, fat, marrow, bone, stool, urine and pus? What is the difference from worms enjoying like me in a body made of stool, urine and puss? There is no difference.
Personal Guidance
What difference between worms and persons trying to enjoy this body of skin, flesh, blood, fat, marrow, bone, stool, urine, pus? Honest anatomy levels enjoyment.
Reflection Questions
  • Where do I treat my body as more than this honest list suggests?
  • What practice keeps the level realistic?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.22

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अथापि नोपसज्जेत स्‍त्रीषु स्‍त्रैणेषु चार्थवित् । विषयेन्द्रियसंयोगान्मन: क्षुभ्यति नान्यथा ॥ २२ ॥
athāpi nopasajjeta
[athaapi nopasajjeta]
strīṣu straiṇeṣu cārtha-vit
[streeshu straineshu chaartha-vit]
viṣayendriya-saṁyogān
[vishayendriya-samyogaan]
manaḥ kṣubhyati nānyathā
[manah kshubhyati naanyathaa]
Word-for-word
atha api — yet therefore na upasajjeta — he should never make contact strīṣu — with women straiṇeṣu — with men who are attached to women ca — or artha-vit — one who knows what is best for him viṣaya — of the objects of enjoyment indriya — with the senses saṁyogāt — because of the connection manaḥ — the mind kṣubhyati — becomes agitated na — not anyathā — otherwise.
Blended reading (Sanskrit + English inline)
athāpi nopasajjeta
atha api
yet therefore
strīṣu straiṇeṣu cārtha-vit
viṣayendriya-saṁyogān
manaḥ kṣubhyati nānyathā
na upasajjeta
he should never make contact
strīṣu
with women
straiṇeṣu
with men who are attached to women
ca
or
artha-vit
one who knows what is best for him
viṣaya
of the objects of enjoyment
indriya
with the senses
saṁyogāt
because of the connection
manaḥ
the mind
kṣubhyati
becomes agitated
na
not
anyathā
otherwise.
Yet even one who theoretically understands the actual nature of the body should never associate with women or with men attached to women. After all, the contact of the senses with their objects inevitably agitates the mind.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Yet even a person who understands the actual nature of the body should never associate with women or with men attached to women, since the contact of the senses with their objects inevitably agitates the mind. Though women are disgusting, men associate with them. Therefore association is forbidden. One who discriminates should also not associate with women. He should remain distant even from seeing them, since the mind becomes agitated by contact with sense objects.
Related lectures
Personal Guidance
Even one who understands the body's nature should not associate with women or men attached to women; sense-object contact inevitably agitates the mind. Theory is not enough.
Reflection Questions
  • What associations am I in despite theoretical understanding of their cost?
  • What practical adjustment would honor the teaching?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.23

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अद‍ृष्टादश्रुताद् भावान्न भाव उपजायते । असम्प्रयुञ्जत: प्राणान् शाम्यति स्तिमितं मन: ॥ २३ ॥
adṛṣṭād aśrutād bhāvān
[adrishtaad ashrutaad bhaavaan]
na bhāva upajāyate
[na bhaava upajaayate]
asamprayuñjataḥ prāṇān
[asamprayunjatah praanaan]
śāmyati stimitaṁ manaḥ
[shaamyati stimitam manah]
Word-for-word
adṛṣṭāt — which is not seen aśrutāt — which is not heard bhāvāt — from a thing na — does not bhāvaḥ — mental agitation upajāyate — arise asamprayuñjataḥ — for one who is not using prāṇān — the senses śāmyati — becomes pacified stimitam — checked manaḥ — the mind.
Blended reading (Sanskrit + English inline)
adṛṣṭād aśrutād bhāvān
adṛṣṭāt
which is not seen
aśrutāt
which is not heard
bhāvāt
from a thing
na bhāva upajāyate
na
does not
bhāvaḥ
mental agitation
upajāyate
arise
asamprayuñjataḥ prāṇān
asamprayuñjataḥ
for one who is not using
prāṇān
the senses
śāmyati stimitaṁ manaḥ
śāmyati
becomes pacified
stimitam
checked
manaḥ
the mind.
Because the mind is not disturbed by that which is neither seen nor heard, the mind of a person who restricts the material senses will automatically be checked in its material activities and become pacified.
Purport

It may be argued that even while closing one’s eyes, while dreaming or while living in a solitary place, one may remember or contemplate sense gratification. Such an experience, however, is due to previous sense gratification that one repeatedly saw and heard about. When one restricts the senses from their objects, especially from intimate contact with women, the mind’s material propensity will slacken and, like a fire without fuel, eventually die.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because the mind is not disturbed by that which is neither seen nor heard, the mind of a person who restricts the material senses will automatically curtail its material activities and become pacified. “But we see that even a sage who lives alone develops a disturbed mind.” That is true. It arises from previous impressions of seeing a woman. The correct method is described. When a person does not direct his senses (prāṇān) to women, the unmoving mind becomes calm.
Related lectures
Personal Guidance
The mind is not disturbed by what isn't seen or heard; a person restricting senses automatically pacifies the mind. Restriction reduces stimuli at the source.
Reflection Questions
  • What single stimulus could I restrict to pacify the mind?
  • What hesitation prevents me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.24

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तस्मात् सङ्गो न कर्तव्य: स्‍त्रीषु स्‍त्रैणेषु चेन्द्रियै: । विदुषां चाप्यविस्रब्ध: षड्‍वर्ग: किमु माद‍ृशाम् ॥ २४ ॥
tasmāt saṅgo na kartavyaḥ
[tasmaat sango na kartavyah]
strīṣu straiṇeṣu cendriyaiḥ
[streeshu straineshu chendriyaih]
viduṣāṁ cāpy avisrabdhaḥ
[vidushaam chaapy avisrabdhah]
ṣaḍ-vargaḥ kim u mādṛśām
[shad-vargah kim u maadrishaam]
Word-for-word
tasmāt — therefore saṅgaḥ — association na kartavyaḥ — should never be made strīṣu — with women straiṇeṣu — with men attached to women ca — and indriyaiḥ — by one’s senses viduṣām — of wise men ca api — even avisrabdhaḥ — untrustworthy ṣaṭ-vargaḥ — the six enemies of the mind (lust, anger, greed, bewilderment, intoxication and envy) kim u — what to speak mādṛśām — of persons like me.
Blended reading (Sanskrit + English inline)
tasmāt saṅgo na kartavyaḥ
tasmāt
therefore
saṅgaḥ
association
na kartavyaḥ
should never be made
strīṣu straiṇeṣu cendriyaiḥ
strīṣu
with women
straiṇeṣu
with men attached to women
viduṣāṁ cāpy avisrabdhaḥ
ca
and
indriyaiḥ
by one’s senses
viduṣām
of wise men
ca api
even
avisrabdhaḥ
untrustworthy
ṣaḍ-vargaḥ kim u mādṛśām
ṣaṭ-vargaḥ
the six enemies of the mind (lust, anger, greed, bewilderment, intoxication and envy)
kim u
what to speak
mādṛśām
of persons like me.
Therefore one should never let his senses associate freely with women or with men attached to women. Even those who are highly learned cannot trust the six enemies of the mind; what to speak, then, of foolish persons like me.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Therefore one should never let his senses associate freely with women or with men attached to women. Even those who are highly learned cannot trust the six senses; what to speak, then, of foolish persons like me. Avisrabdhaḥ means untrustworthy. One cannot trust the five senses and the mind.
Personal Guidance
Never let senses associate freely with women or men attached to women; even the highly learned cannot trust the six enemies — what of fools like me? Even celebrated minds fall.
Reflection Questions
  • Which 'six enemies' am I least guarded against?
  • What guard would actually work?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.25

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श्रीभगवानुवाच एवं प्रगायन् नृपदेवदेव: स उर्वशीलोकमथो विहाय । आत्मानमात्मन्यवगम्य मां वै उपारमज्ज्ञानविधूतमोह: ॥ २५ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
evaṁ pragāyan nṛpa-deva-devaḥ
[evam pragaayan nripa-deva-devah]
sa urvaśī-lokam atho vihāya
[sa urvashee-lokam atho vihaaya]
ātmānam ātmany avagamya māṁ vai
[aatmaanam aatmany avagamya maam vai]
upāramaj jñāna-vidhūta-mohaḥ
[upaaramaj jnaana-vidhoota-mohah]
Word-for-word
śrī-bhagavān uvāca — the Supreme Personality of Godhead said evam — in this way pragāyan — singing nṛpa — among men deva — and among demigods devaḥ — who was eminent saḥ — he, King Purūravā urvaśī-lokam — the planet of Urvaśī, Gandharvaloka atha u — then vihāya — giving up ātmānam — the Supreme Soul ātmani — within his own heart avagamya — realizing mām — Me vai — indeed upāramat — he became peaceful jñāna — by transcendental knowledge vidhūta — removed mohaḥ — his illusion.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead said
evaṁ pragāyan nṛpa-deva-devaḥ
evam
in this way
pragāyan
singing
nṛpa
among men
deva
and among demigods
devaḥ
who was eminent
sa urvaśī-lokam atho vihāya
saḥ
he, King Purūravā
urvaśī-lokam
the planet of Urvaśī, Gandharvaloka
atha u
then
vihāya
giving up
ātmānam ātmany avagamya māṁ vai
ātmānam
the Supreme Soul
ātmani
within his own heart
avagamya
realizing
mām
Me
vai
indeed
upāramaj jñāna-vidhūta-mohaḥ
upāramat
he became peaceful
jñāna
by transcendental knowledge
vidhūta
removed
mohaḥ
his illusion.
The Supreme Personality of Godhead said: Having thus chanted this song, Mahārāja Purūravā, eminent among the demigods and human beings, gave up the position he had achieved in the planet of Urvaśī. His illusion cleansed away by transcendental knowledge, he understood Me to be the Supreme Soul within his heart and so at last achieved peace.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord said: Having thus chanted this song, Mahārāja Purūravā, enjoyer among the devatās and human beings, gave up the planet of Urvaśī. His illusion destroyed by knowledge, he realized me by bhakti in his mind and gave up his body. The King enjoyed among humans and devatās (nṛpa-deva-devaḥ). Realizing me, the abode of prema, in his mind, by means of bhakti, he gave up is body.
Related lectures
Personal Guidance
Having chanted this song, Purūravā gave up the position on Urvaśī's planet — illusion cleansed by transcendental knowledge, he attained the Lord. The story ends in upward turning.
Reflection Questions
  • What 'planet' am I still trying to stay on that I should leave?
  • What knowledge would cleanse the illusion?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.26

↗
ततो दु:सङ्गमुत्सृज्य सत्सु सज्जेत बुद्धिमान् । सन्त एवास्य छिन्दन्ति मनोव्यासङ्गमुक्तिभि: ॥ २६ ॥
tato duḥsaṅgam utsṛjya
[tato duhsangam utsrijya]
satsu sajjeta buddhimān
[satsu sajjeta buddhimaan]
santa evāsya chindanti
[santa evaasya chindanti]
mano-vyāsaṅgam uktibhiḥ
[mano-vyaasangam uktibhih]
Word-for-word
tataḥ — therefore duḥsaṅgam — bad association utsṛjya — throwing away satsu — to saintly devotees sajjeta — he should become attached buddhi-mān — one who is intelligent santaḥ — saintly persons eva — only asya — his chindanti — cut off manaḥ — of the mind vyāsaṅgam — excessive attachment uktibhiḥ — by their words.
Blended reading (Sanskrit + English inline)
tato duḥsaṅgam utsṛjya
tataḥ
therefore
duḥsaṅgam
bad association
utsṛjya
throwing away
satsu sajjeta buddhimān
satsu
to saintly devotees
sajjeta
he should become attached
buddhi-mān
one who is intelligent
santa evāsya chindanti
santaḥ
saintly persons
eva
only
asya
his
chindanti
cut off
mano-vyāsaṅgam uktibhiḥ
manaḥ
of the mind
vyāsaṅgam
excessive attachment
uktibhiḥ
by their words.
An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive attachment of one’s mind.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
An intelligent person should therefore reject all bad association and instead take up the association of devotees. Only they can destroy the dangerous attachments in the mind by their words. Vyāsaṅgam means dangerous attachment. Only the devotees can cut this attachment. Pious acts, visiting holy places, worship of devatās, and knowledge of scripture cannot do this to the same extent.
Related lectures
Personal Guidance
Reject bad association and take up the association of saintly devotees, whose words cut excessive mental attachment. Words can do the cutting if the mouth is right.
Reflection Questions
  • Whose words actually cut attachment in me?
  • How could I be more often near them?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.27

↗
सन्तोऽनपेक्षा मच्चित्ता: प्रशान्ता: समदर्शिन: । निर्ममा निरहङ्कारा निर्द्वन्द्वा निष्परिग्रहा: ॥ २७ ॥
santo ’napekṣā mac-cittāḥ
[santo ’napekshaa mach-chittaah]
praśāntāḥ sama-darśinaḥ
[prashaantaah sama-darshinah]
nirmamā nirahaṅkārā
[nirmamaa nirahankaaraa]
nirdvandvā niṣparigrahāḥ
[nirdvandvaa nishparigrahaah]
Word-for-word
santaḥ — the saintly devotees anapekṣāḥ — not dependent on anything material mat-cittāḥ — who have fixed their minds on Me praśāntāḥ — completely peaceful sama-darśinaḥ — endowed with equal vision nirmamāḥ — free from possessiveness nirahaṅkārāḥ — free from false ego nirdvandvāḥ — free from all dualities niṣparigrahāḥ — free from greed.
Blended reading (Sanskrit + English inline)
santo ’napekṣā mac-cittāḥ
santaḥ
the saintly devotees
praśāntāḥ sama-darśinaḥ
anapekṣāḥ
not dependent on anything material
mat-cittāḥ
who have fixed their minds on Me
praśāntāḥ
completely peaceful
sama-darśinaḥ
endowed with equal vision
nirmamā nirahaṅkārā
nirmamāḥ
free from possessiveness
nirahaṅkārāḥ
free from false ego
nirdvandvā niṣparigrahāḥ
nirdvandvāḥ
free from all dualities
niṣparigrahāḥ
free from greed.
My devotees fix their minds on Me and do not depend upon anything material. They are always peaceful, endowed with equal vision, and free from possessiveness, false ego, duality and greed.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My devotees fix their minds on me and do not depend upon anything material. They are always peaceful, endowed with equal vision, and free from possessiveness, false ego, duality and attachment. Who are these devotees? What are their words which give auspiciousness? Two verses answer. They are not dependent on karma or jñāna, or on devatās or humans for personal gain. “Do they depend on you, the Lord?” Their minds are fixed on me alone. “But Kaṁsa and others also concentrated their minds on you.” The devotees are peaceful, without anger. “If someone hates them, how can they remain without anger?” They see friends, enemies and neutral parties in the same way. This is because they have conquered ahaṅkāra and have no possessiveness. Thus they are calm when praised or disrespected (nirdvandvāḥ). “But can they see even sons and wife in the same equal way?” They have given up all attachment. Such persons are my devotees.
Personal Guidance
His devotees fix their minds on Him, do not depend on anything material, are peaceful, equal in vision, free of possessiveness, false ego, duality, and greed. The portrait is the goal.
Reflection Questions
  • Which feature on this devotee-portrait is most absent in me?
  • What practice grows it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.28

↗
तेषु नित्यं महाभाग महाभागेषु मत्कथा: । सम्भवन्ति हि ता नृणां जुषतां प्रपुनन्त्यघम् ॥ २८ ॥
teṣu nityaṁ mahā-bhāga
[teshu nityam mahaa-bhaaga]
mahā-bhāgeṣu mat-kathāḥ
[mahaa-bhaageshu mat-kathaah]
sambhavanti hi tā nṝṇāṁ
[sambhavanti hi taa nreenaam]
juṣatāṁ prapunanty agham
[jushataam prapunanty agham]
Word-for-word
teṣu — among them nityam — constantly mahā-bhāga — O greatly fortunate Uddhava mahā-bhāgeṣu — among these greatly fortunate devotees mat-kathāḥ — discussions about Me sambhavanti — arise hi — indeed tāḥ — these topics nṝṇām — of persons juṣatām — who are partaking in them prapunanti — totally purify agham — the sins.
Blended reading (Sanskrit + English inline)
teṣu nityaṁ mahā-bhāga
teṣu
among them
nityam
constantly
mahā-bhāga
O greatly fortunate Uddhava
mahā-bhāgeṣu mat-kathāḥ
mahā-bhāgeṣu
among these greatly fortunate devotees
mat-kathāḥ
discussions about Me
sambhavanti hi tā nṝṇāṁ
sambhavanti
arise
hi
indeed
tāḥ
these topics
nṝṇām
of persons
juṣatāṁ prapunanty agham
juṣatām
who are partaking in them
prapunanti
totally purify
agham
the sins.
O greatly fortunate Uddhava, in the association of such saintly devotees there is constant discussion of Me, and those partaking in this chanting and hearing of My glories are certainly purified of all sins.
Purport

Even if one does not receive direct instructions from a pure devotee, simply by hearing him glorify the Supreme Personality of Godhead one can be purified of all sinful reactions caused by one’s involvement in illusion.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O greatly fortunate Uddhava! In the association of such saintly devotees there arises constant discussion of me, and those topics destroy the sins of the speaker and listener. They speak about me only.
Personal Guidance
In saintly devotee association there is constant discussion of the Lord, and those who chant and hear are purified of all sins. The mechanism is communal and oral.
Reflection Questions
  • What constant discussion of the Lord is going on in my circles?
  • How could I deepen or seek it out?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.29

↗
ता ये श‍ृण्वन्ति गायन्ति ह्यनुमोदन्ति चाद‍ृता: । मत्परा: श्रद्दधानाश्च भक्तिं विन्दन्ति ते मयि ॥ २९ ॥
tā ye śṛṇvanti gāyanti
[taa ye shrinvanti gaayanti]
hy anumodanti cādṛtāḥ
[hy anumodanti chaadritaah]
mat-parāḥ śraddadhānāś ca
[mat-paraah shraddadhaanaash cha]
bhaktiṁ vindanti te mayi
[bhaktim vindanti te mayi]
Word-for-word
tāḥ — those topics ye — persons who śṛṇvanti — hear gāyanti — chant hi — indeed anumodanti — take to heart ca — and ādṛtāḥ — with respect mat-parāḥ — dedicated to Me śraddadhānāḥ — faithful ca — and bhaktim — devotional service vindanti — achieve te — they mayi — for Me.
Blended reading (Sanskrit + English inline)
tā ye śṛṇvanti gāyanti
tāḥ
those topics
ye
persons who
śṛṇvanti
hear
gāyanti
chant
hi
indeed
hy anumodanti cādṛtāḥ
anumodanti
take to heart
ca
and
ādṛtāḥ
with respect
mat-parāḥ śraddadhānāś ca
mat-parāḥ
dedicated to Me
śraddadhānāḥ
faithful
ca
and
bhaktiṁ vindanti te mayi
bhaktim
devotional service
vindanti
achieve
te
they
mayi
for Me.
Whoever hears, chants and respectfully takes to heart these topics about Me becomes faithfully dedicated to Me and thus achieves My devotional service.
Purport

One who hears from advanced devotees of Lord Kṛṣṇa can be saved from the ocean of material existence. When one obeys the order of a bona fide spiritual master, the polluted workings of the mind are checked, one sees things in a new, spiritual light, and there blossoms the propensity for selfless loving service to the Lord, which gives the fruit of love of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Whoever attentively hears, chants and relishes these topics about me becomes faithfully dedicated to me and achieves bhakti to me.
Personal Guidance
Whoever hears, chants, and takes to heart these topics becomes faithfully dedicated and achieves devotional service. The instruction is one of practice.
Reflection Questions
  • Have I taken what I heard to heart, or only to mind?
  • What changes when I take it to heart?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.30

↗
भक्तिं लब्धवत: साधो: किमन्यदवशिष्यते । मय्यनन्तगुणे ब्रह्मण्यानन्दानुभवात्मनि ॥ ३० ॥
bhaktiṁ labdhavataḥ sādhoḥ
[bhaktim labdhavatah saadhoh]
kim anyad avaśiṣyate
[kim anyad avashishyate]
mayy ananta-guṇe brahmaṇy
[mayy ananta-gune brahmany]
ānandānubhavātmani
[aanandaanubhavaatmani]
Word-for-word
bhaktim — devotional service to the Supreme Lord labdhavataḥ — who has achieved sādhoḥ — for the devotee kim — what anyat — else avaśiṣyate — remains mayi — to Me ananta-guṇe — whose qualities are countless brahmaṇi — to the Absolute Truth ānanda — of ecstasy anubhava — the experience ātmani — who comprises.
Blended reading (Sanskrit + English inline)
bhaktiṁ labdhavataḥ sādhoḥ
bhaktim
devotional service to the Supreme Lord
labdhavataḥ
who has achieved
sādhoḥ
for the devotee
kim anyad avaśiṣyate
kim
what
anyat
else
avaśiṣyate
remains
mayy ananta-guṇe brahmaṇy
mayi
to Me
ananta-guṇe
whose qualities are countless
brahmaṇi
to the Absolute Truth
ānandānubhavātmani
ānanda
of ecstasy
anubhava
the experience
ātmani
who comprises.
What more remains to be accomplished for the perfect devotee after achieving devotional service unto Me, the Supreme Absolute Truth, whose qualities are innumerable and who am the embodiment of all ecstatic experience?
Purport

Devotional service to Lord Kṛṣṇa is so pleasing that a pure devotee cannot desire anything except service to the Lord. In the Tenth Canto of Śrīmad-Bhāgavatam, Lord Kṛṣṇa told the gopīs that they would have to accept their own service as the ultimate reward of their devotion to Him, since nothing awards as much happiness and knowledge as devotional service itself. When one sincerely chants and hears the holy name and fame of Lord Kṛṣṇa, the heart is purified and gradually one can appreciate the actual, blissful nature of Kṛṣṇa consciousness, loving service to the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What more remains to be accomplished for the perfect devotee after achieving devotional service unto me, with unlimited qualities in prema, accompanied by the bliss of liberation in Brahman? What other result remains to be accomplished? Nothing else remains, since bhakti is all results. I have unlimited qualities---such as ego and possessiveness composed of eternity, knowledge and bliss, manifested in prema. I am also liberation in Brahman. But the bliss of Brahman (ānandānubhava) is a secondary result of bhakti.
Personal Guidance
What more remains for the perfect devotee after attaining devotional service to Me, the Absolute Truth and embodiment of all ecstatic experience? The question is rhetorical — devotion is completion.
Reflection Questions
  • What am I still chasing beyond devotion, treating it as if it weren't completion?
  • Where could trusting completion change my chase?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.31

↗
यथोपश्रयमाणस्य भगवन्तं विभावसुम् । शीतं भयं तमोऽप्येति साधून् संसेवतस्तथा ॥ ३१ ॥
yathopaśrayamāṇasya
[yathopashrayamaanasya]
bhagavantaṁ vibhāvasum
[bhagavantam vibhaavasum]
śītaṁ bhayaṁ tamo ’pyeti
[sheetam bhayam tamo ’pyeti]
sādhūn saṁsevatas tathā
[saadhoon samsevatas tathaa]
Word-for-word
yathā — just as upaśrayamāṇasya — of one who is approaching bhagavantam — the powerful vibhāvasum — fire śītam — cold bhayam — fear tamaḥ — darkness apyeti — are removed sādhūn — saintly devotees saṁsevataḥ — for one who is serving tathā — similarly.
Blended reading (Sanskrit + English inline)
yathopaśrayamāṇasya
yathā
just as
upaśrayamāṇasya
of one who is approaching
bhagavantaṁ vibhāvasum
bhagavantam
the powerful
vibhāvasum
fire
śītaṁ bhayaṁ tamo ’pyeti
śītam
cold
bhayam
fear
tamaḥ
darkness
apyeti
are removed
sādhūn saṁsevatas tathā
sādhūn
saintly devotees
saṁsevataḥ
for one who is serving
tathā
similarly.
Just as cold, fear and darkness are eradicated for one who has approached the sacrificial fire, so dullness, fear and ignorance are destroyed for one engaged in serving the devotees of the Lord.
Purport

Those engaged in fruitive activities are certainly dull; they lack higher awareness of the Supreme Lord and the soul. Materialists are engaged more or less mechanically in gratifying their senses and ambitions, and thus they are considered dull or practically unconscious. All such dullness, fear and ignorance are removed when one serves the lotus feet of the Lord, just as cold, fear and darkness are removed when one approaches a fire.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just as cold, fear and darkness are eradicated for one who has approached a fire, so apathy, fear and ignorance are destroyed for one engaged in serving the devotees of the Lord. When one uses fire for cooking, cold, fear and darkness are also destroyed as a secondary result. When one serves devotees for perfecting worship, the stupefying influence of karma, fear of saṁsāra, obstacles to worship are destroyed.
Personal Guidance
As cold, fear, darkness are eradicated near sacrificial fire, dullness, fear, ignorance are destroyed in service to His devotees. Proximity itself does the work.
Reflection Questions
  • Whose proximity has eradicated dullness or fear in me?
  • How could I be near such fire more?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.32

↗
निमज्ज्योन्मज्जतां घोरे भवाब्धौ परमायणम् । सन्तो ब्रह्मविद: शान्ता नौर्दृढेवाप्सु मज्जताम् ॥ ३२ ॥
nimajjyonmajjatāṁ ghore
[nimajjyonmajjataam ghore]
bhavābdhau paramāyaṇam
[bhavaabdhau paramaayanam]
santo brahma-vidaḥ śāntā
[santo brahma-vidah shaantaa]
naur dṛḍhevāpsu majjatām
[naur dridhevaapsu majjataam]
Word-for-word
nimajjya — of those who are submerging unmajjatām — and rising again ghore — in the horrible bhava — of material life abdhau — ocean parama — supreme ayanam — shelter santaḥ — saintly devotees brahma-vidaḥ — who understand the Absolute Truth śāntāḥ — peaceful nauḥ — a boat dṛḍhā — strong iva — just as apsu — in the water majjatām — for those who are drowning.
Blended reading (Sanskrit + English inline)
nimajjyonmajjatāṁ ghore
nimajjya
of those who are submerging
unmajjatām
and rising again
ghore
in the horrible
bhavābdhau paramāyaṇam
bhava
of material life
abdhau
ocean
parama
supreme
ayanam
shelter
santo brahma-vidaḥ śāntā
santaḥ
saintly devotees
brahma-vidaḥ
who understand the Absolute Truth
śāntāḥ
peaceful
naur dṛḍhevāpsu majjatām
nauḥ
a boat
dṛḍhā
strong
iva
just as
apsu
in the water
majjatām
for those who are drowning.
The devotees of the Lord, peacefully fixed in absolute knowledge, are the ultimate shelter for those who are repeatedly rising and falling within the fearful ocean of material life. Such devotees are just like a strong boat that comes to rescue persons who are at the point of drowning.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The devotees of the Lord, peacefully fixed in absolute knowledge, are the ultimate shelter for those who are repeatedly rising and falling within the fearful ocean of material life. Such devotees are just like a strong boat for drowning persons. The devotees are the supreme shelter for persons traveling from low to high bodies in the ocean of material life.
Related lectures
Personal Guidance
His devotees, fixed in absolute knowledge, are the ultimate shelter for those rising and falling in the fearful ocean of material life — like a strong boat. The devotee is named as boat.
Reflection Questions
  • Whose 'boat' have I been climbing into lately?
  • Whose boat could I become for someone else?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.33

↗
अन्नं हि प्राणिनां प्राण आर्तानां शरणं त्वहम् । धर्मो वित्तं नृणां प्रेत्य सन्तोऽर्वाग् बिभ्यतोऽरणम् ॥ ३३ ॥
annaṁ hi prāṇināṁ prāṇa
[annam hi praaninaam praana]
ārtānāṁ śaraṇaṁ tv aham
[aartaanaam sharanam tv aham]
dharmo vittaṁ nṛṇāṁ pretya
[dharmo vittam nrinaam pretya]
santo ’rvāg bibhyato ’raṇam
[santo ’rvaag bibhyato ’ranam]
Word-for-word
annam — food hi — indeed prāṇinām — of living entities prāṇaḥ — the very life ārtānām — of those who are distressed śaraṇam — the shelter tu — and aham — I dharmaḥ — religion vittam — the wealth nṛṇām — of men pretya — when they have passed away from this world santaḥ — the devotees arvāk — of going downward bibhyataḥ — for those who are fearful araṇam — the refuge.
Blended reading (Sanskrit + English inline)
annaṁ hi prāṇināṁ prāṇa
annam
food
hi
indeed
prāṇinām
of living entities
prāṇaḥ
the very life
ārtānāṁ śaraṇaṁ tv aham
ārtānām
of those who are distressed
śaraṇam
the shelter
tu
and
aham
I
dharmo vittaṁ nṛṇāṁ pretya
dharmaḥ
religion
vittam
the wealth
nṛṇām
of men
pretya
when they have passed away from this world
santo ’rvāg bibhyato ’raṇam
santaḥ
the devotees
arvāk
of going downward
bibhyataḥ
for those who are fearful
araṇam
the refuge.
Just as food is the life of all creatures, just as I am the ultimate shelter for the distressed, and just as religion is the wealth of those who are passing away from this world, so My devotees are the only refuge of persons fearful of falling into a miserable condition of life.
Purport

Those fearful of being dragged down by material lust and anger should take shelter of the lotus feet of the Lord’s devotees, who can engage one safely in the Lord’s loving service.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just as food is the life of all creatures, devotees are the bhakti for those desiring bhakti. Just as I am the ultimate shelter for the distressed, devotees are the shelter of those desiring bhakti. Just as religion is the shelter for those desiring help after dying, so my devotees are the only refuge for persons fearful of falling into saṁsāra after having attained bhakti. Without food the prāṇa cannot function. Food is therefore the prāṇa of living beings. For those who desire bhakti, they seek the devotees, since without the devotees, bhakti cannot be accomplished. I am the shelter and protector of those suffering, who are without shelter. Similarly, the devotees are the protectors of those desiring bhakti. Dharma is the shelter of persons fearing the ropes of time after dying. Similarly devotees, protectors of the path of bhakti, are the shelter for persons fearing the ropes of the highway thieves called lust and anger, after they have accepted the path of bhakti.
Personal Guidance
As food is life, as the Lord is shelter for the distressed, as religion is wealth for those passing away — so His devotees are the only refuge for those fearful of misery. Devotees are listed alongside the Lord's own role.
Reflection Questions
  • What does it do for me to know devotees are this essential?
  • How does this widen my reverence?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.34

↗
सन्तो दिशन्ति चक्षूंषि बहिरर्क: समुत्थित: । देवता बान्धवा: सन्त: सन्त आत्माहमेव च ॥ ३४ ॥
santo diśanti cakṣūṁṣi
[santo dishanti chakshoomshi]
bahir arkaḥ samutthitaḥ
[bahir arkah samutthitah]
devatā bāndhavāḥ santaḥ
[devataa baandhavaah santah]
santa ātmāham eva ca
[santa aatmaaham eva cha]
Word-for-word
santaḥ — the devotees diśanti — bestow cakṣūṁṣi — eyes bahiḥ — external arkaḥ — the sun samutthitaḥ — when it is fully risen devatāḥ — worshipable deities bāndhavāḥ — relatives santaḥ — the devotees santaḥ — the devotees ātmā — one’s very soul aham — Myself eva ca — as well.
Blended reading (Sanskrit + English inline)
santo diśanti cakṣūṁṣi
santaḥ
the devotees
diśanti
bestow
cakṣūṁṣi
eyes
bahir arkaḥ samutthitaḥ
bahiḥ
external
arkaḥ
the sun
samutthitaḥ
when it is fully risen
devatā bāndhavāḥ santaḥ
devatāḥ
worshipable deities
bāndhavāḥ
relatives
santaḥ
the devotees
santa ātmāham eva ca
santaḥ
the devotees
ātmā
one’s very soul
aham
Myself
eva ca
as well.
My devotees bestow divine eyes, whereas the sun allows only external sight, and that only when it is risen in the sky. My devotees are one’s real worshipable deities and real family; they are one’s own self, and ultimately they are nondifferent from Me.
Purport

Foolishness is the wealth of the impious, who place great value on their treasure and firmly make up their minds to remain in the darkness of ignorance. Saintly devotees of the Lord are just like the sun. By the light of their words, the living entities’ eyes of knowledge are opened and the darkness of ignorance is destroyed. Thus the saintly devotees are one’s real friends and relatives. They are the proper recipients of service — not the gross material body, which merely clamors for sense gratification.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My devotees bestow eyes to others so they can see me and are also give illumination to the eye, like the sun when it has risen in the sky. My devotees are the deities, the real friends, and the object of love. They are nondifferent from me. Moreover, for those who have dedicated themselves to the path of the devotees, the devotees bestow all things necessary. The devotees give eyes to see me directly. This means that they give the nine types of worship. The eyes cannot fulfill their functions without the sun. However, the devotees, situated externally, are the sun which has risen in the sky and illuminate the worship (the eye). The devotees alone, and not Indra and others, are worthy of worship for those treading the path of bhakti. The devotees alone, and not parents or relatives, are friends. The devotees alone, and not the body or one’s own ātmā, are the object of affection (ātmā). The devotees alone are me, the supreme deity. One should not give them up and worship only me.
Personal Guidance
His devotees give divine eyes whereas the sun gives only external sight; they are real worshipable deities and family, one's own self, and ultimately non-different from Me. The Lord lifts His devotees that high.
Reflection Questions
  • Whom in my life might He be naming as 'family' or 'own self' in this sense?
  • How could I receive them with that recognition?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 11.26.35

↗
वैतसेनस्ततोऽप्येवमुर्वश्या लोकनिष्पृह: । मुक्तसङ्गो महीमेतामात्मारामश्चचार ह ॥ ३५ ॥
vaitasenas tato ’py evam
[vaitasenas tato ’py evam]
urvaśyā loka-niṣpṛhaḥ
[urvashyaa loka-nishprihah]
mukta-saṅgo mahīm etām
[mukta-sango maheem etaam]
ātmārāmaś cacāra ha
[aatmaaraamash chachaara ha]
Word-for-word
vaitasenaḥ — King Purūravā tataḥ api — for that reason evam — thus urvaśyāḥ — of Urvaśī loka — of being on the same planet niṣpṛhaḥ — freed from the desire mukta — liberated saṅgaḥ — from all material association mahīm — the earth etām — this ātma-ārāmaḥ — self-satisfied cacāra — he traveled ha — indeed.
Blended reading (Sanskrit + English inline)
vaitasenas tato ’py evam
vaitasenaḥ
King Purūravā
tataḥ api
for that reason
evam
thus
urvaśyā loka-niṣpṛhaḥ
urvaśyāḥ
of Urvaśī
loka
of being on the same planet
niṣpṛhaḥ
freed from the desire
mukta-saṅgo mahīm etām
mukta
liberated
saṅgaḥ
from all material association
mahīm
the earth
etām
this
ātmārāmaś cacāra ha
ātma-ārāmaḥ
self-satisfied
cacāra
he traveled
ha
indeed.
Thus losing his desire to be on the same planet as Urvaśī, Mahārāja Purūravā began to wander the earth free of all material association and completely satisfied within the self.
Purport

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

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thus losing his desire to see Urvaśī, Mahārāja Purūravā began to wander the earth, free of all material association and completely satisfied within the self. This verse concludes the story. The name Vaitasena means Purūravā, the son of Vītasena. Vītasena means “he whose troops became women by entering Śiva’s forest.” The story of Sudyumna or Vītasena is told in the Ninth Canto. After this, he wandered the earth because he was detached from Urvaśī’s place or was detached from seeing her (urvaśyā loka-niḥspṛhaḥ). Thus ends the commentary on the Twenty-sixth Chapter of the Eleventh Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twenty-seven Deity Worship 11.27: Lord Kṛṣṇa's Instructions on the Process of Deity Worship 27. Lord Kṛṣṇa's Instructions on the Process of Deity Worship 11.27 Summary In this chapter the Supreme Personality of Godhead explains the process of kriyā-yoga, or Deity worship. Worshiping the Deity form of the Supreme Lord automatically brings purity and satisfaction to the mind. Thus it is the source of all desirable gains. If a person has no engagement in Deity service he will simply remain attracted to material sense gratification, and he will have no hope of giving up bad association. The Personality of Godhead has given instruction, among the regulations of the Sātvata scriptures, on the process of worshiping Him as the bona fide Deity. Brahmā, Śiva, Nārada, Vyāsa and all other sages have recommended this process described by the Lord as most perfectly beneficial for all the occupational classes and spiritual orders of human society, including even the women and śūdras. There are three varieties of arcana, Deity worship, based on either the original Vedas, the secondary tantras, or a combination of these. The Deity image, the ground, the fire, the sun, the water and the heart of the worshiper are all true locations of the Deity's presence. The Deity form to be worshiped may be constructed of any one of eight substances-stone, wood, metal, clay, paint, sand (drawn upon the ground), the mind or jewels. These categories are further subdivided into two: temporary and permanent. The details of the worshiping process are as follows: The devotee should bathe both physically and by chanting mantras, and then he should perform the utterance of Gāyatrī at the prescribed juncture of the day. He should arrange a seat facing either east or north, or else directly facing the Deity, and should bathe and clean the Deity. Then he should present clothing and ornaments, sprinkle water on the vessels and other paraphernalia to be used in the worship, and offer water for bathing the Deity's feet, arghya, water for washing His mouth, fragrant oils, incense, lamps, flowers and food preparations. After this, one should worship the Lord's personal servants and bodyguards, His consort energies, and the spiritual masters by chanting their respective mūla-mantras. The worshiper should recite prayers from the Purāṇas and other sources, offer obeisances flat on the ground, beg for benediction, and place on himself the remnants of the Lord's garlands. Included in this method of Deity worship are the proper installation of the transcendental Deity by constructing a fine temple, and also the conducting of processions and other festivals. By worshiping Lord Śrī Hari with unconditional devotion in this manner, one gains access to pure loving service to His lotus feet. But if one steals property that has been given as charity to the Deity or the brāhmaṇas, whether given by himself or by others, he will have to take his next birth as a stool-eating worm.
Personal Guidance
Losing his desire to be on Urvaśī's planet, Purūravā wandered the earth, free of material association and self-satisfied. The freedom is named as wandering and satisfaction together.
Reflection Questions
  • Where would 'wandering free of association' look like in my actual life?
  • What inner satisfaction would make that wandering possible?
📝 My note

Source: vedabase.io