Śrīmad-Bhāgavatam 10.24.11
Blended reading (Sanskrit + English inline)
-
dharmam
—
religious principle, duty
From √dhṛ — that which holds. Nanda calls the indra-yāga a dharma; Kṛṣṇa will not deny that it is dharma in some sense, but in verse 13 He will recategorize what 'holds' Vraja's life together. Bhāgavata dharma replaces vaidha-dharma without despising it.
-
paramparya
—
the line of succession
From parama + para — 'one-after-the-other.' The standard word for received tradition. Nanda's appeal to paramparā is unimpeachable in principle; the Gauḍīya answer is that Kṛṣṇa Himself is the ādi-puruṣa from whom paramparā issues — when He speaks, He is the source the line points back to.
-
kāmāt
—
out of lust
Ablative of kāma. The first of Nanda's four named motives for abandoning dharma. Gauḍīya weight: kāma is the original disqualifier (Gītā 3.37, kāma eṣa krodha eṣaḥ); any abandonment of received duty under kāma's pressure is bondage.
-
lobhāt
—
out of greed
Ablative of lobha. The fourth motive. The verse warns: someone who drops the ritual to save money fails. The irony: by retaining the ritual under greed (afraid to lose rain), Vraja is committing a different version of the same failure — and Kṛṣṇa will surface it.
-
śobhanam
—
auspiciousness
From √śubh — to shine, to be auspicious. Nanda's whole speech rests on this word: drop the dharma, lose the śobhana. The chapter will redefine śobhana: not rain in season but Kṛṣṇa's prasāda, which never fails.
If a person neglects his religious duties because of lust, envy, fear or greed, his life will never be brilliant or perfect.
This verse speaks of the fault of not worshiping Indra. If one gives up dharma out of personal desire, out of greed of personal profit or from fear of others, or hatred of the devatas, it will not be beneficial now or in the future.
The fault of doing the opposite is explained. One may give up this tradition out of desire for unseen enjoyment, out of hatred directed to the devatās or their worshippers, or out of fear of people who oppose this tradition, or out of greed for things visible to the eyes. The word vā indicates other unmentioned causes. By omission, one will not attain benefit in this life or the next. The people of Vraja however have no fault of hankering for artha, dharma or kāma. Everything is related to Kṛṣṇa. This is the intention. One should consider that they are endowed with the topmost pure desires.
“You are considering things from the point of view of obtaining present results, not from scripture, for Indra is not independent and cannot give results.” Or “Just by herding cows we follow dharma. We are happy grazing the cows on grass in Vṛndāvana. Why do we need Indra?” Or Nanda now explains, “Those who have firm faith in the Lord do not depend on anything else but still it is not proper to give up customs handed down.” One should not reject dharma out of desire for wealth (kāmāt), or out of a desire for other results through other actions, or out of disrespect for Indra if he does not give rain, or out of hatred of devotees, out of fear that one breaks Vaiṣṇava dharma by worshipping devatās, or out of fear of losing wealth or out of fear breaking a promise to a dear one. One should not reject dharma out of greed for position or wealth. The word vā (or) should be added. By giving up dharma one is not forgiven in this life or the next because this path has been enacted at all times (pāramparyāgatam). Vai indicates that it is well known or certain, indicating the speakers certainty.
A village patriarch warns: 'Don't break the irrigation contract — every house that has tried it has gone dry.' His warning is practical and sincere; what he does not see is that the river itself flows by another, deeper grace. Nanda's caution is real within his frame, and Kṛṣṇa is about to gently dissolve the frame.
My note
Source: vedabase.io