FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 7.6.26

ధర్మార్థకామ ఇతి యోఽభిహితస్త్రివర్గ ఈక్షా త్రయీ నయదమౌ వివిధా చ వార్తా । మన్యే తదేతదఖిలం నిగమస్య సత్యం స్వాత్మార్పణం స్వసుహృద: పరమస్య పుంస: ॥ ౨౬ ॥
dharmārtha-kāma iti yo ’bhihitas tri-varga
[dharmaartha-kaama iti yo ’bhihitas tri-varga]
īkṣā trayī naya-damau vividhā ca vārtā
[eekshaa trayee naya-damau vividhaa cha vaartaa]
manye tad etad akhilaṁ nigamasya satyaṁ
[manye tad etad akhilam nigamasya satyam]
svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ
[svaatmaarpanam sva-suhridah paramasya pumsah]
dharma — religion artha — economic development kāmaḥ — regulated sense gratification iti — thus yaḥ — which abhihitaḥ — prescribed tri-vargaḥ — the group of three īkṣā — self-realization trayī — the Vedic ritualistic ceremonies naya — logic damau — and the science of law and order vividhā — varieties of ca — also vārtā — occupational duties, or one’s livelihood manye — I consider tat — them etat — these akhilam — all nigamasya — of the Vedas satyam — truth sva-ātma-arpaṇam — the full surrendering of one’s self sva-suhṛdaḥ — unto the supreme friend paramasya — the ultimate puṁsaḥ — personality.
Blended reading (Sanskrit + English inline)
dharmārtha-kāma iti yo ’bhihitas tri-varga
dharma
religion
artha
economic development
kāmaḥ
regulated sense gratification
iti
thus
īkṣā trayī naya-damau vividhā ca vārtā
yaḥ
which
abhihitaḥ
prescribed
tri-vargaḥ
the group of three
īkṣā
self-realization
trayī
the Vedic ritualistic ceremonies
manye tad etad akhilaṁ nigamasya satyaṁ
svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ
naya
logic
damau
and the science of law and order
vividhā
varieties of
ca
also
vārtā
occupational duties, or one’s livelihood
manye
I consider
tat
them
etat
these
akhilam
all
nigamasya
of the Vedas
satyam
truth
sva-ātma-arpaṇam
the full surrendering of one’s self
sva-suhṛdaḥ
unto the supreme friend
paramasya
the ultimate
puṁsaḥ
personality.
Religion, economic development and sense gratification — these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one’s livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Viṣṇu to be transcendental.

These instructions of Prahlāda Mahārāja stress the transcendental position of devotional service. As confirmed in Bhagavad-gītā (14.26) :

māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate

“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.” One who fully engages in the devotional service of the Lord is immediately raised to the transcendental position, which is the brahma-bhūta stage. Any education or activity not on the brahma-bhūta platform, the platform of self-realization, is considered to be material, and Prahlāda Mahārāja says that anything material cannot be the Absolute Truth, for the Absolute Truth is on the spiritual platform. This is also confirmed by Lord Kṛṣṇa in Bhagavad-gītā (2.45) , where He says, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: “The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them.” To act on the material platform, even if one’s activities are sanctioned by the Vedas, is not the ultimate goal of life. The ultimate goal of life is to stay on the spiritual platform, fully surrendered to the parama-puruṣa, the supreme person. This is the object of the human mission. In summary, the Vedic ritualistic ceremonies and injunctions are not to be discounted; they are means of being promoted to the spiritual platform. But if one does not come to the spiritual platform, the Vedic ceremonies are simply a waste of time. This is confirmed in Śrīmad-Bhāgavatam (1.2.8) :

dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ notpādayed yadi ratiṁ śrama eva hi kevalam

“Duties [ dharma ] executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord.” If one very strictly performs the various duties of religion but does not ultimately come to the platform of surrendering to the Supreme Lord, his methods of attaining salvation or elevation are simply a waste of time and energy.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I consider dharma, artha and kāma, knowledge of ātmā, knowledge of karma, argumentation, justice and various occupations to be part of the Vedas recommended for some people. But I consider that surrender to the Supreme Lord, who is one’s friend, is recommended in the Vedas for the saintly people. “If dharma, artha and kāma are not the goals of human life, why have the two sons of Śukrācārya said these are prescribed in the Vedas?” Knowledge of ātmā (īkṣā), knowledge of karma (trayī), argumentation and administering justice (naya-damau), and the various occupations (vārtā)—all of these I consider to be stated in the Vedas (nigamasya). I do not criticize them, since they are approved for suitable persons. What is beneficial for the saintly (satyam) is surrender to the Supreme Lord, offering the self as the possession of the Lord. Śrīdhara Svāmī gives the following meaning. “I consider that all of these goals are factually proclaimed in the Vedas concerned with the three guṇas (nigamasya). And the Vedas beyond the guṇas proclaim surrender to the Lord. The Lord says traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: O Arjuna, the Vedas deal with the three guṇas, but be transcendental to the three guṇas. (BG 2. 45)”
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