Śrī Caitanya-caritāmṛta: Madhya-līlā
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter 22
Madhya22.26
TEXT 26
cāri varṇāśramī yadi kṛṣṇa nāhi bhaje
svakarma karite se raurave paḍi’ maje
SYNONYMS
cāri varṇa-āśramī—followers of the four social and spiritual orders of life; yadi—if; kṛṣṇa—Lord Kṛṣṇa; nāhi—not; bhaje—serve; sva-karma karite—performing his duty in life; se—that person; raurave—in a hellish condition; paḍi’—falling down; maje—becomes immersed.
TRANSLATION
“The followers of the varṇāśrama institution accept the regulative principles of the four social orders [brāhmaṇa, kṣatriya, vaiśya and śūdra] and four spiritual orders [brahmacarya, gṛhastha, vānaprastha and sannyāsa]. However, if one carries out the regulative principles of these orders but does not render transcendental service to Kṛṣṇa, he falls into a hellish condition of material life.
PURPORT
One may be a brāhmaṇa, kṣatriya, vaiśya or śūdra, or one may perfectly follow the spiritual principles of brahmacarya, gṛhastha, vānaprastha and sannyāsa, but ultimately one falls down into a hellish condition unless one becomes a devotee. Without developing one’s dormant Kṛṣṇa consciousness, one cannot be factually elevated. The regulative principles of varṇāśrama-dharma in themselves are insufficient for attainment of the highest perfection. That is confirmed in the following two quotations from Śrīmad-Bhāgavatam (11.5.2–3).
Madhya22.27 TEXT 27 mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha catvāro jajñire varṇā guṇair viprādayaḥ pṛthak SYNONYMS mukha—the mouth; bāhu—the arms; ūru—the waist; pādebhyaḥ—from the legs; puruṣasya—of the Supreme Person; āśramaiḥ—the different spiritual orders; saha—with; catvāraḥ—the four; jajñire—appeared; varṇāḥ—social orders; guṇaiḥ—with particular qualifications; vipra-ādayaḥ—brāhmaṇas and so on; pṛthak—separately.
TRANSLATION “‘From the mouth of Brahmā, the brahminical order has come into existence. Similarly, from his arms the kṣatriyas have come, from his waist the vaiśyas have come, and from his legs the śūdras have come. These four orders and their spiritual counterparts [brahmacarya, gṛhastha, vānaprastha and sannyāsa] combine to make human society complete. Madhya22.28 TEXT 28 ya eṣāṁ puruṣaṁ sākṣād ātma-prabhavam īśvaram na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ SYNONYMS ye—anyone who; eṣām—of those divisions of social and spiritual orders; puruṣam—the Supreme Personality of Godhead; sākṣāt—directly; ātma-prabhavam—the source of everyone; īśvaram—the supreme controller; na—not; bhajanti—worship; avajānanti—or who neglect; sthānāt—from their proper place; bhraṣṭāḥ—being fallen; patanti—fall; adhaḥ—downward into hellish conditions.
TRANSLATION “‘If one simply maintains an official position in the four varṇas and āśramas but does not worship the Supreme Lord Viṣṇu, he falls down from his puffed-up position into a hellish condition.’ Madhya22.29 TEXT 29 jñānī jīvan-mukta-daśā pāinu kari’ māne vastutaḥ buddhi ‘śuddha’ nahe kṛṣṇa-bhakti vine SYNONYMS jñānī—the speculative philosophers; jīvan-mukta-daśā—the stage of liberation even while in this body; pāinu—I have gotten; kari’—taking; māne—considers; vastutaḥ—factually; buddhi—intelligence; śuddha—purified; nahe—not; kṛṣṇa-bhakti vine—without devotional service to Kṛṣṇa.
TRANSLATION “There are many philosophical speculators [jñānīs] belonging to the Māyāvāda school who consider themselves liberated and call themselves Nārāyaṇa. But their intelligence is not purified unless they engage in Kṛṣṇa’s devotional service. Madhya22.30 TEXT 30 ye ’nye ’ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ SYNONYMS ye—all those who; anye—others (nondevotees); aravinda-akṣa—O lotus-eyed one; vimukta-māninaḥ—who consider themselves liberated; tvayi—unto You; asta-bhāvāt—without devotion; aviśuddha-buddhayaḥ—whose intelligence is not purified; āruhya—having ascended; kṛcchreṇa—by severe austerities and penances; param padam—to the supreme position; tataḥ—from there; patanti—fall; adhaḥ—down; anādṛta—without respecting; yuṣmat—Your; aṅghrayaḥ—lotus feet.
TRANSLATION “‘O lotus-eyed one, those who think they are liberated in this life but do not render devotional service to You must be of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.’ PURPORT This verse is quoted from Śrīmad-Bhāgavatam (10.2.32).
Madhya22.31 TEXT 31 kṛṣṇa——sūrya-sama; māyā haya andhakāra yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra SYNONYMS kṛṣṇa—Kṛṣṇa, the Supreme Personality of Godhead; sūrya-sama—like the sun planet; māyā—the illusory energy; haya—is; andhakāra—darkness; yāhāṅ kṛṣṇa—wherever there is Kṛṣṇa; tāhāṅ—there; nāhi—not; māyāra—of māyā, or the darkness of illusion; adhikāra—the jurisdiction.
TRANSLATION “Kṛṣṇa is compared to sunshine, and māyā is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kṛṣṇa consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish. PURPORT In Śrīmad-Bhāgavatam (2.9.34) it is stated:
ṛte ’rthaṁ yat pratīyeta na pratīyeta cātmani “What appears to be truth without Me is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections.”
Wherever there is light, there cannot be darkness. When a living entity becomes Kṛṣṇa conscious, he is immediately relieved of all material lusty desires. Lusty desires and greed are associated with rajas and tamas, passion and darkness. When one becomes Kṛṣṇa conscious, the modes of passion and darkness immediately vanish, and then the mode of goodness (sattva-guṇa) remains. When one is situated in the mode of goodness, he can make spiritual advancement and understand things clearly. This position is not possible for everyone. When a person is Kṛṣṇa conscious, he continuously hears about Kṛṣṇa, thinks about Him, worships Him and serves Him as a devotee. If he remains in Kṛṣṇa consciousness in this way, the darkness of māyā certainly will not be able to touch him.
Madhya22.32 TEXT 32 vilajjamānayā yasya sthātum īkṣā-pathe ’muyā vimohitā vikatthante mamāham iti durdhiyaḥ SYNONYMS vilajjamānayā—being ashamed; yasya—of whom; sthātum—to remain; īkṣā-pathe—in the line of sight; amuyā—by that (māyā); vimohitāḥ—bewildered; vikatthante—boast; mama—my; aham—I; iti—thus; durdhiyaḥ—having poor intelligence.
TRANSLATION “‘The external illusory energy of Kṛṣṇa, known as māyā, is always ashamed to stand in front of Kṛṣṇa, just as darkness is ashamed to remain before the sunshine. However, that māyā bewilders unfortunate people who have no intelligence. Thus they simply boast that this material world is theirs and that they are its enjoyers.’ PURPORT The entire world is bewildered because people are thinking, “This is my land,” “America is mine,” “India is mine.” Not knowing the real value of life, people think that the material body and the land where it is produced are all in all. This is the basic principle behind nationalism, socialism and communism. Such thinking, which simply bewilders the living being, is nothing but rascalism. It is due to the darkness of māyā. But as soon as one becomes Kṛṣṇa conscious, he is immediately relieved from such misconceptions. This verse is quoted from Śrīmad-Bhāgavatam (2.5.13). There is also another appropriate verse in Śrīmad-Bhāgavatam (2.7.47):
śaśvat praśāntam abhayaṁ pratibodha-mātraṁ śabdo na yatra puru-kārakavān kriyārtho tad vai padaṁ bhagavataḥ paramasya puṁso “What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally devoid of all disturbances, fearless, completely conscious as opposed to matter, uncontaminated and without distinctions. He is the principal, primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand.”
This verse was spoken by Lord Brahmā when he was questioned by the great sage Nārada. Nārada was surprised to see the creator of the universe meditating, and this caused him to think there might be someone greater than Lord Brahmā. While answering the great sage Nārada, Lord Brahmā described the position of māyā and the bewildered living entities. This verse was spoken in that connection.
Madhya22.33 TEXT 33 ‘kṛṣṇa, tomāra haṅa’ yadi bale eka-bāra māyā-bandha haite kṛṣṇa tāre kare pāra SYNONYMS kṛṣṇa—O my Lord Kṛṣṇa; tomāra haṅa—I am Yours; yadi—if; bale—someone says; eka-bāra—once; māyā-bandha haite—from the bondage of conditioned life; kṛṣṇa—Lord Kṛṣṇa; tāre—him; kare pāra—releases.
TRANSLATION “One is immediately freed from the clutches of māyā if he seriously and sincerely says, ‘My dear Lord Kṛṣṇa, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.’ Madhya22.34 TEXT 34 sakṛd eva prapanno yas tavāsmīti ca yācate abhayaṁ sarvadā tasmai dadāmy etad vrataṁ mama SYNONYMS sakṛt—once only; eva—certainly; prapannaḥ—surrendered; yaḥ—anyone who; tava—Yours; asmi—I am; iti—thus; ca—also; yācate—prays; abhayam—fearlessness; sarvadā—always; tasmai—unto him; dadāmi—I give; etat—this; vratam—vow; mama—My.
TRANSLATION “‘It is My vow that if one only once seriously surrenders unto Me, saying “My dear Lord, from this day I am Yours,” and prays to Me for courage, I shall immediately award courage to that person, and he will always remain safe from that time on.’ PURPORT This verse from the Rāmāyaṇa (Yuddha-kāṇḍa 18.33) was spoken by Lord Rāmacandra.
Madhya22.35 TEXT 35 bhukti-mukti-siddhi-kāmī ‘subuddhi’ yadi haya gāḍha-bhakti-yoge tabe kṛṣṇere bhajaya SYNONYMS bhukti—of material enjoyment; mukti—of impersonal liberation; siddhi—of achieving mystic power; kāmī—desirous; su-buddhi—actually intelligent; yadi—if; haya—he is; gāḍha—deep; bhakti-yoge—by devotional service; tabe—then; kṛṣṇere bhajaya—worships Lord Kṛṣṇa.
TRANSLATION “Due to bad association, the living entity desires material happiness, liberation or merging into the impersonal aspect of the Lord, or he engages in mystic yoga for material power. If such a person actually becomes intelligent, he takes to Kṛṣṇa consciousness by engaging himself in intense devotional service to Lord Śrī Kṛṣṇa. Madhya22.36 TEXT 36 akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ tīvreṇa bhakti-yogena yajeta puruṣaṁ param SYNONYMS akāmaḥ—a pure devotee with no desire for material enjoyment; sarva-kāmaḥ—one who has no end to his desires for material enjoyment; vā—or; mokṣa-kāmaḥ—one who desires to merge into the existence of Brahman; udāra-dhīḥ—being very intelligent; tīvreṇa—firm; bhakti-yogena—by devotional service; yajeta—should worship; puruṣam—the person; param—supreme.
TRANSLATION “‘Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service.’ PURPORT This is a verse from Śrīmad-Bhāgavatam (2.3.10).
Madhya22.37 TEXT 37 anya-kāmī yadi kare kṛṣṇera bhajana nā māgiteha kṛṣṇa tāre dena sva-caraṇa SYNONYMS anya-kāmī—one who desires many other things; yadi—if; kare—he performs; kṛṣṇera bhajana—devotional service to Lord Kṛṣṇa; nā māgiteha—although not asking; kṛṣṇa—Lord Kṛṣṇa; tāre—to him; dena—gives; sva-caraṇa—the shelter of His lotus feet.
TRANSLATION “If those who desire material enjoyment or merging into the existence of the Absolute Truth engage in the Lord’s transcendental loving service, they will immediately attain shelter at Kṛṣṇa’s lotus feet, although they did not ask for it. Kṛṣṇa is therefore very merciful. Madhya22.38 TEXT 38 kṛṣṇa kahe,——‘āmā bhaje, māge viṣaya-sukha amṛta chāḍi’ viṣa māge,——ei baḍa mūrkha SYNONYMS kṛṣṇa kahe—Kṛṣṇa says; āmā bhaje—he worships Me; māge—but requests; viṣaya-sukha—material happiness; amṛta chāḍi’—giving up the nectar; viṣa māge—he begs for poison; ei baḍa mūrkha—he is a great fool.
TRANSLATION “Kṛṣṇa says, ‘If one engages in My transcendental loving service but at the same time wants the opulence of material enjoyment, he is very, very foolish. Indeed, he is just like a person who gives up ambrosia to drink poison. Madhya22.39 TEXT 39 āmi——vijña, ei mūrkhe ‘viṣaya’ kene diba? sva-caraṇāmṛta diyā ‘viṣaya’ bhulāiba SYNONYMS āmi—I; vijña—all-intelligent; ei mūrkhe—unto this foolish person; viṣaya—material enjoyment; kene diba—why should I give; sva-caraṇa-amṛta—the nectar of shelter at My lotus feet; diyā—giving; viṣaya—the idea of material enjoyment; bhulāiba—I shall make him forget.
TRANSLATION “‘Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment.’ PURPORT Those who are interested in material enjoyment are known as bhukti-kāmī. One who is interested in merging into the effulgence of Brahman or perfecting the mystic yoga system is not a devotee at all. Devotees do not have such desires. However, if a karmī, jñānī or yogī somehow contacts a devotee and renders devotional service, Kṛṣṇa immediately awards him love of God and gives him shelter at His lotus feet, although he may have no idea how to develop love of Kṛṣṇa. If a person wants material profit from devotional service, Kṛṣṇa condemns such materialistic desires. To desire material opulence while engaging in devotional service is foolish. Although the person may be foolish, Kṛṣṇa, being all-intelligent, engages him in His devotional service in such a way that he gradually forgets material opulence. The point is that we should not try to exchange loving service for material prosperity. If we are actually surrendered to the lotus feet of Kṛṣṇa, our only desire should be to satisfy Kṛṣṇa. That is pure Kṛṣṇa consciousness. Surrender means not that we demand something from the Lord but that we completely depend on His mercy. If Kṛṣṇa likes, He may keep His devotee in a poverty-stricken condition, or if He likes He may keep him in an opulent position. The devotee should not be concerned in either case; he should simply be very serious about trying to satisfy the Lord by rendering Him service.
Madhya22.40 TEXT 40 satyaṁ diśaty arthitam arthito nṛṇāṁ naivārtha-do yat punar arthitā yataḥ svayaṁ vidhatte bhajatām anicchatām icchā-pidhānaṁ nija-pāda-pallavam SYNONYMS satyam—it is true; diśati—He awards; arthitam—that which is desired; arthitaḥ—being requested; nṛṇām—by human beings; na—not; eva—certainly; artha-daḥ—giving desired things; yat—which; punaḥ—again; arthitā—request; yataḥ—from which; svayam—Himself; vidhatte—He gives; bhajatām—of those engaged in devotional service; anicchatām—even though not desiring; icchā-pidhānam—covering all other desires; nija-pāda-pallavam—the shelter of His own lotus feet.
TRANSLATION “‘Whenever Kṛṣṇa is requested to fulfill one’s desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause one to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lord’s service, Kṛṣṇa forcibly gives one shelter at His lotus feet, where one will forget all other desires.’ PURPORT This is a quotation from Śrīmad-Bhāgavatam (5.19.27).
Madhya22.41 TEXT 41 kāma lāgi’ kṛṣṇe bhaje, pāya kṛṣṇa-rase kāma chāḍi’ ‘dāsa’ haite haya abhilāṣe SYNONYMS kāma lāgi’—for fulfillment of one’s material desires; kṛṣṇe bhaje—one engages in the transcendental service of Lord Kṛṣṇa; pāya—he gets; kṛṣṇa-rase—a taste of the lotus feet of Lord Kṛṣṇa; kāma chāḍi’—giving up all desires for material enjoyment; dāsa haite—to be an eternal servant of the Lord; haya—there is; abhilāṣe—aspiration.
TRANSLATION “When someone engages in Lord Kṛṣṇa’s devotional service for the satisfaction of the senses and instead acquires a taste for serving Kṛṣṇa, he gives up his material desires and willingly offers himself as an eternal servant of Kṛṣṇa. Madhya22.42 TEXT 42 sthānābhilāṣī tapasi sthito ’haṁ tvāṁ prāptavān deva-munīndra-guhyam kācaṁ vicinvann api divya-ratnaṁ svāmin kṛtārtho ’smi varaṁ na yāce SYNONYMS sthāna-abhilāṣī—desiring a very high position in the material world; tapasi—in severe austerities and penances; sthitaḥ—situated; aham—I; tvām—You; prāptavān—have obtained; deva-muni-indra-guhyam—difficult to achieve even for great demigods, saintly persons and kings; kācam—a piece of glass; vicinvan—searching for; api—although; divya-ratnam—a transcendental gem; svāmin—O my Lord; kṛta-arthaḥ asmi—I am fully satisfied; varam—any benediction; na yāce—I do not ask.
TRANSLATION “[When he was being blessed by the Supreme Personality of Godhead, Dhruva Mahārāja said:] ‘O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.’ PURPORT This verse is from the Hari-bhakti-sudhodaya (7.28).
Madhya22.43 TEXT 43 saṁsāra bhramite kona bhāgye keha tare nadīra pravāhe yena kāṣṭha lāge tīre SYNONYMS saṁsāra bhramite—wandering throughout the universe; kona bhāgye—by some good fortune; keha tare—someone crosses the ocean of nescience; nadīra pravāhe—in the flow of the river; yena—just as; kāṣṭha—wood; lāge—sticks; tīre—on the bank.
TRANSLATION “The conditioned souls are wandering throughout the different planets of the universe, entering various species of life. By good fortune one of these souls may somehow or other be delivered from the ocean of nescience, just as one of the many big logs in a flowing river may by chance reach the bank. PURPORT There are unlimited conditioned souls who are bereft of Lord Kṛṣṇa’s service. Not knowing how to cross the ocean of nescience, they are scattered by the waves of time and tide. However, some are fortunate to contact devotees, and by this contact they are delivered from the ocean of nescience, just as a log floating down a river accidentally washes upon the bank.
Madhya22.44 TEXT 44 maivaṁ mamādhamasyāpi syād evācyuta-darśanam hriyamāṇaḥ kāla-nadyā kvacit tarati kaścana SYNONYMS mā—not; evam—thus; mama—of me; adhamasya—who is the most fallen; api—although; syāt—there may be; eva—certainly; acyuta-darśanam—seeing of the Supreme Personality of Godhead; hriyamāṇaḥ—being carried; kāla-nadyā—by the stream of time; kvacit—sometimes; tarati—crosses over; kaścana—someone.
TRANSLATION “‘“Because I am so fallen, I shall never get a chance to see the Supreme Personality of Godhead.” This was my false apprehension. Rather, by chance a person as fallen as I am may get to see the Supreme Personality of Godhead. Although one is being carried away by the waves of the river of time, one may eventually reach the shore.’ PURPORT This verse from Śrīmad-Bhāgavatam (10.38.5) was spoken by Akrūra.
Madhya22.45 TEXT 45 kona bhāgye kāro saṁsāra kṣayonmukha haya sādhu-saṅge tabe kṛṣṇe rati upajaya SYNONYMS kona bhāgye—by fortune; kāro—of someone; saṁsāra—conditioned life; kṣaya-unmukha—on the point of destruction; haya—is; sādhu-saṅge—by association with devotees; tabe—then; kṛṣṇe—to Lord Kṛṣṇa; rati—attraction; upajaya—awakens.
TRANSLATION “By good fortune one becomes eligible to cross the ocean of nescience, and when one’s term of material existence decreases, one may get an opportunity to associate with pure devotees. By such association, one’s attraction to Kṛṣṇa is awakened. PURPORT Śrīla Bhaktivinoda Ṭhākura explains this point. Is this bhāgya (fortune) the result of an accident or something else? In the scriptures, devotional service and pious activity are considered fortunate. Pious activities can be divided into three categories: pious activities that awaken one’s dormant Kṛṣṇa consciousness are called bhakty-unmukhī sukṛti, pious activities that bestow material opulence are called bhogonmukhī sukṛti, and pious activities that enable the living entity to merge into the existence of the Supreme are called mokṣonmukhī sukṛti. These last two awards of pious activity are not actually fortunate. Pious activities are fortunate when they help one become Kṛṣṇa conscious. The good fortune of bhakty-unmukhī is attainable only when one comes in contact with a devotee. By associating with a devotee willingly or unwillingly, one advances in devotional service, and thus one’s dormant Kṛṣṇa consciousness is awakened.
Madhya22.46 TEXT 46 bhavāpavargo bhramato yadā bhavej janasya tarhy acyuta sat-samāgamaḥ sat-saṅgamo yarhi tadaiva sad-gatau parāvareśe tvayi jāyate ratiḥ SYNONYMS bhava-apavargaḥ—liberation from the nescience of material existence; bhramataḥ—wandering; yadā—when; bhavet—should be; janasya—of a person; tarhi—at that time; acyuta—O Supreme Personality of Godhead; sat-samāgamaḥ—association with devotees; sat-saṅgamaḥ—association with devotees; yarhi—when; tadā—at that time; eva—only; sat-gatau—the highest goal of life; para-avara-īśe—the Lord of the universe; tvayi—to You; jāyate—appears; ratiḥ—attraction.
TRANSLATION “‘O my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead, the highest goal of the topmost devotees and the Lord of the universe.’ PURPORT This is a quotation from Śrīmad-Bhāgavatam (10.51.53).
Madhya22.47 TEXT 47 kṛṣṇa yadi kṛpā kare kona bhāgyavāne guru-antaryāmi-rūpe śikhāya āpane SYNONYMS kṛṣṇa—Lord Kṛṣṇa; yadi—if; kṛpā kare—shows His mercy; kona bhāgyavāne—to some fortunate person; guru—of the spiritual master; antaryāmi—of the Supersoul; rūpe—in the form; śikhāya—teaches; āpane—personally.
TRANSLATION “Kṛṣṇa is situated in everyone’s heart as the caittya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives him lessons so he can progress in devotional service, instructing the person as the Supersoul within and the spiritual master without. Madhya22.48 TEXT 48 naivopayanty apacitiṁ kavayas taveśa brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ yo ’ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann ācārya-caittya-vapuṣā sva-gatiṁ vyanakti SYNONYMS na eva—not at all; upayanti—are able to express; apacitim—their gratitude; kavayaḥ—learned devotees; tava—Your; īśa—O Lord; brahma-āyuṣā—with a lifetime equal to Lord Brahmā’s; api—in spite of; kṛtam—magnanimous work; ṛddha—increased; mudaḥ—joy; smarantaḥ—remembering; yaḥ—who; antaḥ—within; bahiḥ—outside; tanu-bhṛtām—of those who are embodied; aśubham—misfortune; vidhunvan—dissipating; ācārya—of the spiritual master; caittya—of the Supersoul; vapuṣā—by the forms; sva—own; gatim—path; vyanakti—shows.
TRANSLATION “‘O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahmā, for You appear in two features—externally as the ācārya and internally as the Supersoul—to deliver the embodied living being by directing him how to come to You.’ PURPORT This is a verse from Śrīmad-Bhāgavatam (11.29.6). It was spoken by Uddhava after he had been instructed in yoga by Śrī Kṛṣṇa.
Madhya22.49 TEXT 49 sādhu-saṅge kṛṣṇa-bhaktye śraddhā yadi haya bhakti-phala ‘prema’ haya, saṁsāra yāya kṣaya SYNONYMS sādhu-saṅge—by the association of devotees; kṛṣṇa-bhaktye—in discharging devotional service to Kṛṣṇa; śraddhā—faith; yadi—if; haya—there is; bhakti-phala—the result of devotional service to Kṛṣṇa; prema—love of Godhead; haya—awakens; saṁsāra—the conditioned life in material existence; yāya kṣaya—becomes vanquished.
TRANSLATION “By associating with a devotee, one awakens his faith in devotional service to Kṛṣṇa. Because of devotional service, one’s dormant love for Kṛṣṇa awakens, and thus one’s material, conditioned existence comes to an end. Madhya22.50 TEXT 50 yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān na nirviṇṇo nāti-sakto bhakti-yogo ’sya siddhi-daḥ SYNONYMS yadṛcchayā—by some good fortune; mat-kathā-ādau—in talk about Me; jāta-śraddhaḥ—has awakened his attraction; tu—but; yaḥ pumān—a person who; na nirviṇṇaḥ—not falsely detached; na ati-saktaḥ—not very much attached to material existence; bhakti-yogaḥ—the process of devotional service; asya—for such a person; siddhi-daḥ—bestowing perfection.
TRANSLATION “‘Somehow or other, if one is attracted to talks about Me and has faith in the instructions I have set forth in the Bhagavad-gītā, and if one is neither falsely detached from material things nor very much attracted to material existence, his dormant love for Me will be awakened by devotional service.’ PURPORT This verse from Śrīmad-Bhāgavatam (11.20.8) was spoken by Kṛṣṇa at the time of His departure from this material world. It was spoken to Uddhava.
Madhya22.51 TEXT 51 mahat-kṛpā vinā kona karme ‘bhakti’ naya kṛṣṇa-bhakti dūre rahu, saṁsāra nahe kṣaya SYNONYMS mahat-kṛpā—the mercy of great devotees; vinā—without; kona karme—by some other activity; bhakti naya—there is not devotional service; kṛṣṇa-bhakti—love of Kṛṣṇa or devotional service to Kṛṣṇa; dūre rahu—leaving aside; saṁsāra—the bondage of material existence; nahe—there is not; kṣaya—destruction.
TRANSLATION “Unless one is favored by a pure devotee, one cannot attain the platform of devotional service. To say nothing of kṛṣṇa-bhakti, one cannot even be relieved from the bondage of material existence. PURPORT Pious activities bring about material opulence, but one cannot acquire devotional service by any amount of material pious activity—not by giving charity, opening big hospitals and schools or working philanthropically. Devotional service can be attained only by the mercy of a pure devotee. Without a pure devotee’s mercy, one cannot even escape the bondage of material existence. The word mahat in this verse means “a pure devotee,” as Lord Kṛṣṇa confirms in the Bhagavad-gītā (9.13):
mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ “O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.”
One has to associate with such a mahātmā, who has accepted Kṛṣṇa as the supreme source of the entire creation. Without being a mahātmā, one cannot understand Kṛṣṇa’s absolute position. A mahātmā is rare and transcendental, and he is a pure devotee of Lord Kṛṣṇa. Foolish people consider Kṛṣṇa a human being, and they consider Lord Kṛṣṇa’s pure devotee an ordinary human being also. Whatever one may be, one must take shelter at the lotus feet of a devotee mahātmā and treat him as the most exalted well-wisher of all human society. We should take shelter of such a mahātmā and ask for his causeless mercy. Only by his benediction can one be relieved from attachment to the materialistic way of life. When one is thus relieved, he can engage in the Lord’s transcendental loving service through the mercy of the mahātmā.
Madhya22.52 TEXT 52 rahūgaṇaitat tapasā na yāti na cejyayā nirvapaṇād gṛhād vā na cchandasā naiva jalāgni-sūryair vinā mahat-pāda-rajo-’bhiṣekam SYNONYMS rahūgaṇa—O King Rahūgaṇa; etat—this; tapasā—by severe austerities and penances; na yāti—one does not obtain; na—neither; ca—also; ijyayā—by gorgeous worship; nirvapaṇāt—by entering the renounced order of life; gṛhāt—by sacrifices while living in the home; vā—or; na chandasā—nor by scholarly study of the Vedas; na—nor; eva—certainly; jala-agni-sūryaiḥ—by worshiping water, fire or scorching sunshine; vinā—without; mahat-pāda-rajaḥ—of the dust of the lotus feet of a mahātmā; abhiṣekam—the sprinkling.
TRANSLATION “‘O King Rahūgaṇa, without taking upon one’s head the dust from the lotus feet of a pure devotee [a mahājana or mahātmā], one cannot attain devotional service. Devotional service is not possible to attain simply by undergoing severe austerities and penances, by gorgeously worshiping the Deity, or by strictly following the rules and regulations of the sannyāsa or gṛhastha order; nor is it attained by studying the Vedas, submerging oneself in water, or exposing oneself to fire or scorching sunlight.’ PURPORT This verse appears in Śrīmad-Bhāgavatam (5.12.12). Jaḍa Bharata herein tells King Rahūgaṇa how he attained the paramahaṁsa stage. Mahārāja Rahūgaṇa, the King of Sindhu-sauvīra, had asked Jaḍa Bharata how he had attained the paramahaṁsa stage. The King had called him to carry his palanquin, but when the King heard from paramahaṁsa Jaḍa Bharata about the supreme philosophy, he expressed surprise and asked Jaḍa Bharata how he had attained such great liberation. At that time Jaḍa Bharata informed the King how to become detached from material attraction.
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tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ
śuddhaṁ samaṁ sad-asataḥ paramātma-tattvam
māyā paraity abhimukhe ca vilajjamānā
brahmeti yad vidur ajasra-sukhaṁ viśokam
bhajanty ananya-manaso jñātvā bhūtādim avyayam