Bhagavata Purana
by G. V. Tagare | 1950 | 780,972 words | ISBN-10: 8120838203 | ISBN-13: 9788120838208
This page describes Bhagavata Dharma: Narada鈥檚 Narration of King Nimi鈥檚 Dialogue which is chapter 2 of the English translation of the Bhagavata Purana, one of the eighteen major puranas containing roughly 18,000 metrical verses. Topics include ancient Indian history, religion, philosophy, geography, mythology, etc. The text has been interpreted by various schools of philosophy. This is the second chapter of the Eleventh Skandha of the Bhagavatapurana.
Go directly to: Footnotes.
Chapter 2 - 叠丑腻驳补惫补迟补 Dharma: 狈腻谤补诲补鈥檚 Narration of King Nimi鈥檚 Dialogue
[Sanskrit text for this chapter is available]
[Full title: 叠丑腻驳补惫补迟补 Dharma: 狈腻谤补诲补鈥檚 Narration of King Nimi鈥檚 Dialogue with 闯腻测补苍迟别测补 and others]
艢r墨 艢uka said:
1. In his ardent longing and eagerness to wait upon 碍峁涐梗峁嘺, 狈腻谤补诲补 frequently used to stay at 顿惫腻谤补办腻 despite 顿补办峁鈥檚 curse of eternal wandering to him, as the curse was ineffective at 顿惫腻谤补办腻 which was protected by the arms of Lord 碍峁涐梗峁嘺, O best of Kurus.
2. What person possessed of sound senses and hemmed in by death on all sides[1] would possibly neglect to resort to and adore the lotus-feet of Mukunda (for which possession of sense-organs only, and not caste (惫补谤峁嘺) and stage of life (腻艣谤补尘补) is the qualification, etc.) which arc meditated upon and adored by the best of immortals (such as god 叠谤补丑尘腻, 艢颈惫补 and others).
3. On one occasion, when the divine sage 狈腻谤补诲补 v sited his house and was duly worshipped and was comfortably seated, Vasudeva respectfully bowed to him and submitted as follows:
Vasudeva said:
4. 鈥淛ust as the arrival of the parents is for bringing the well-being of the children or the movements of those great souls who follow the path of the Lord of excellent glory, are conducive for the good of the indigent and helpless, the movements of your worship are for the welfare of all embodied beings.
5. The working of the deities (e.g. showering of rains) may contribute cither to the misery or happiness of created beings. But actions and behaviour of pious souls like you who have concentrated their minds on Lord Acyuta, tend exclusively and solely towards the happiness of all.
6. Deities (i.e. the grace they confer) depend on meritorious acts (such as sacrifices etc.). Like the shadow of a person (imitating him reciprocally), they serve their votaries in the same way as their devotees worship them with meritorious acts. But the pious and the righteous people are always kind and compassionate to the afflicted and needy under all circumstances.
7. We, however, request you, O 叠谤腻丑尘补峁嘺 sage, to explain to us the paths of righteousness which lead to the propitiation of the glorious Lord and by listening to which with faith and devotion, a mortal being is emancipated from all fears (i.e. is liberated from 厂补峁僺腻谤补).
8. Formerly, in my previous incarnation in this world, I worshipped the Infinite Lord, the bestower of emancipation from 厂补峁僺腻谤补, with the desire of getting progeny but not for Liberation from 厂补峁僺腻谤补, as I was deluded by the 惭腻测腻 (deluding potency) of the Lord.
9. O sage of well-observed vows! Be pleased to instruct us to that course (in this life) whereby we shall directly and easily be liberated from the 厂补峁僺腻谤补 teeming with various kinds of miseries and beset with fears and dangers on all sides.鈥�
艢r墨 艢uka said:
10. Solicited thus by the highly intelligent Vasudeva on this question, the divine sage 狈腻谤补诲补 being reminded of the excellent qualities of Hari, became pleased with him and spoke to him thus:
狈腻谤补诲补 said:
11. 鈥淥 foremost 厂腻迟惫补迟补! Your honour has wisely resolved on this course, wherein you enquired of me, as to what courses of behaviour and virtues delight the Lord and purify all (from sins, etc.).
12. O Vasudeva! This righteous course of conduct (viz. 叠丑腻驳补惫补迟补 dharma) if heard, recited, pondered over, accepted with reverence or appreciated approvingly (when followed by others), instantaneously purifies even those who are the enemies of gods or are hostile to all creatures.
13. The most auspicious and glorious Lord 狈腻谤腻测补峁嘺 whose name, if beard or sung is meritorious, is brought to my mind and memory to-day, by you.
14. On this point, this ancient historical legend is told. It consists of a dialogue between the sons of 峁氠梗补产丑补 and the great-souled king Nimi of Videha.
15. Sv膩yambhuva Manu had a son by name Priyavrata. His son. was 础驳苍墨诲丑谤补 from whom was born 狈腻产丑颈, whose son was well known as 峁氠梗补产丑补.
16. The knowers say that he was a ray (an a峁兣沘) of Lord 痴腻蝉耻诲别惫补 who had descended on the earth with the intention of propagating the righteous path leading to 惭辞办峁 (Liberation from 厂补峁僺腻谤补). He had a hundred sons, all of whom were well-versed in the Vedas.
17. Out of them, Bharata, the eldest son, was exclusively devoted to 狈腻谤腻测补峁嘺 (the supreme soul). It is reported that this wonderful continent is known after him as 叠丑腻谤补迟补-痴补谤峁.
18. Having enjoyed the pleasures (of sovereignty) of this earth, he renounced it. He propitiated Hari by austere penance and it is reported that he attained to the Lord鈥檚 abode after three births.
19. Out of those hundred sons, nine became the rulers of the nine continents all around, and eighty-one of them became 叠谤腻丑尘补峁嘺s, authors of treatises on rites and rituals (and religious acts).
20. The remaining nine highly fortunate sons became sages, capable of propounding the highest truth. They exerted on the spiritual path, were sky-clad (naked)[2] (lit. wore girdle of the air) but were highly expert in the spiritual (腻迟尘颈肠) lore.
21. (Their names were:) Kavi, Hari, 础苍迟补谤墨办峁, Prabudha, 笔颈辫辫补濒腻测补苍补, 膧惫颈谤丑辞迟谤补, Drumila, Camasa and 碍补谤补产丑腻箩补苍补.
22. They realised that this universe, both cause and effect or gross and subtle[3], is nothing but the Glorious Lord himself and not distinct from their self (腻迟尘补苍), and ranged over the earth.
23. They were not attached to anything. They freely went about their way, as their paths were unobstructed. They wandered at will in the worlds of gods, Siddhas, 厂腻诲丑测补蝉, Gandharvas, 驰补办峁蝉, human beings, Kinnaras and serpents as well as in the spheres of sages, 颁腻谤补峁嘺蝉, the lord of goblins, Vidy膩岣峢aras, 叠谤腻丑尘补峁嘺s and Go-loka.
24. On one occasion, by chance, they happened to attend[4] the sacrificial session of the noble-souled Nimi (the King of Videha) conducted by sages in the Bh膩rata Var峁 (known also as 础箩补苍腻产丑补).
25. On seeing those most ardent devotees of the Lord who were brilliant like the Sun, the sacrificer (King Nimi), (the presiding deities of) the sacrificial fires (viz. 骋腻谤丑补辫补迟测补, 膧丑补惫补苍墨测补 and 顿补办峁峁嘺[5]) and 叠谤腻丑尘补峁嘺s (officiating as sacrificial priests)鈥攁ll of them stood up to show respect.
26. On coming to know that they were staunch devotees of Lord 狈腻谤腻测补峁嘺[6], Nimi, the King of Videhas was greatly delighted. When they were comfortably seated, he worshipped them with all the formalities, according to their seniority.
27. The king who was highly pleased (with their visit), bowed low with great humility and submitted to them who were effulgent by their own personal lustre, like the mind-born sons of Brahma-deva (like Sanaka, Sanandana).
King Nimi of Videha submitted:
28. I believe you are direct attendants of the glorious Lord 痴颈峁ａ箛耻 (the slayer of demon Madhu); for the people (devotees) of god 痴颈峁ａ箛耻 are always on the move for purifying the people.
29. To 闯墨惫补蝉 (embodied souls who are invested with a body in every birth) the attainment of human body (birth as a human being) ephemeral though it may be, is very difficult yet valuable (as it serves a means of liberation from 厂补峁僺腻谤补. Even in this rare (and transitory) form of existence, I consider that it is rarer still to meet persons beloved of 痴颈峁ａ箛耻.
30. O sinless ones! We, therefore, ask you about (the pathway to) the summum bonum. For in this worldly existence association with saints or the righteous, even for half a moment is like the find of a valuable treasure.
(Just as an ordinary person finds delight in obtaining a treasure, we get the Supreme delight in the company of saints).
31. If we are competent to listen to them, be pleased to expound to us those righteous duties and observances propitiatory to the Lord. So that the Eternal (birthless) Lord may be so pleased as to confer even his Self to the suppliant (devotee).
狈腻谤补诲补 said:
32. Respectfully solicited by king Nimi, those worshipful sages complimented the king along with the priests (officiating over the sacrifice) and the members of the sacrificial assembly, and gladly spoke[7] to the king one by one as follows: O Vasudeva.
Kavi said:
33. I believe that uninterruptedly worshipping and meditating on the lotus-feet of Lord 痴颈峁ａ箛耻 is the surest and safest means of ensuring protection from fears from any quarter. In this 蝉补峁僺腻谤补, a man鈥檚 mind gets always bewildered by the fear (of three types of miseries), caused by mistaking this extremely worthless body, etc. for the soul. But through the worship of the Lord, that fear is completely dispelled.[8]
34. For those means and courses of conduct which have been taught (prescribed) by the Lord, for easily attaining realization of the Self even by ignorant persons鈥擝e sure that those are the duties which please him the most and lead easily to self-realization.
35. By betaking one鈥檚 self to those paths, O king, no person will ever go astray. (This path is so safe and easy that) even if one runs with his eyes[9] closed (i.e. is ignorant of 艢谤耻迟颈蝉 and 厂尘峁泃颈蝉 which are regarded as eyes) will not miss his path (and take the wrong way). (And even if he hurries across the path of devotion, jumping in haste from one step of Bhakti to another out of the nine steps (viz. 艢谤补惫补峁嘺 鈥榟earing the Name of the Lord鈥�, 碍墨谤迟补苍补 鈥榞lorifying the deeds of the Lord鈥�, and others), he would not stumble (into 厂补峁僺腻谤补 again or miss the fruit of his devotion).
36. Whatever a person does by his body, speech, mind, cognitive and conative sense-organs, intellect and ego and by the force of nature[10] (as formed by his previous karmas), he should dedicate all such[11] (voluntary and involuntary) acts to the Supreme Lord 狈腻谤腻测补峁嘺[12].
37. Due to the force of the Lord鈥檚 惭腻测腻, loss of memory (of the real nature of the Self), misapprehension about one鈥檚 real self (leading to the belief in the identification of one鈥檚 physical body with the self鈥攕uch as 鈥業 am a god鈥�, 鈥業 am a man鈥� etc.) are caused in a person who has turned away from the Lord. When one identifies one鈥檚 self with what is other than the Self (viz. one鈥檚 body), it leads to fear (regarding other persons as enemies, friends etc. for he has lost the insight of seeing the Brahman鈥攅verywhere). Hence, a wise person should discern that his preceptor is the Deity and his own self and worship the Lord with unflinching, exclusive devotion till one is liberated from 厂补峁僺腻谤补.
38[13]. For, this duality called 厂补峁僺腻谤补 has no real existence, but appears to be so like dreams (in sleep), and day-dreams or hallucinations (during wakefulness), on account of the mind of the persons who broods over it. A wise person should, therefore, control his mind which brings forth the ideations and doubts. It (devotion to God with controlled mind)[14] will lead to Fearlessness i.e. Liberation from 厂补峁僺腻谤补.
39. (As control of the mind is very difficult, an easier way to 惭辞办峁 is enunciated.
Hence, one should (devoutly) listen to the highly auspicious (stories of) the incarnations and deeds of Lord 碍峁涐梗峁嘺, the wielder of the discus Su岣峚ra艣ana, in this world. (If that too is impossible due to their being innumerable), he should sing the names signifying the descents and sportive acts of the Lord, without feeling fear or shame of being mocked at, and lead a life without attachment.
40. A person who adopted the above-described course of devotion as a sacred vow (to be strictly and constantly observed), develops an ardent love for the Lord by singing the names of his beloved Lord Hari. His heart is melted with love and devotion. He laughs loudly (feeling elated at winning over the Lord by his devotion), cries (feeling that he was neglected so long by the Lord), (out of over-eagerness) screams out (鈥極 Lord! Be pleased to be gracious unto me鈥�), bursts out into songs (out of ecstasy) and dances like a mad person. Unconventional as he is, he transgresses the ways of the world.
41.[15] Such a devotee would bow to every being with absolute devotion as unto Hari鈥檚 Person whether it be one of the five elements such as the sky, the air, the fire, the water or the earth, or heavenly luminaries such as the stars, the planets, or living beings, the cardinal points, plants and herbs, etc., the rivers and the seas and mountains (regarding them as a part of Lord Hari鈥檚 body).
42.[16] Just as a person who eats food finds satisfaction, nourishment and relief from hunger simultaneously with each morsel of food, similarly to a person who has completely submitted himself to the Lord (the triad, viz.) sincere devotion, realization of the supreme Lord and aversion to other objects (of senses) appear and are found together simultaneously.
43. The devotee of the Lord who steadily and without any interruption worships the feet of Lord Acyuta, attains (simultaneously) the triad, viz. devotion, renunciation of worldly objects and realization of the Lord and through them he directly attains the supreme peace[17] or liberation from 厂补峁僺腻谤补.
The king (Nimi) requested:
44.[18] Be pleased to describe to me the devotee of Lord Hari (who attains the above-mentioned triad simultaneously). What are his characteristics (that distinguish him from) among fellow-men how he behaves and how he talks and what are his distinguishing traits which endear him to the Lord.
Hari replied:
45.[19] He who sees his own self (who is Hari himself) existing in all beings as Brahman and realizes that all (mobile and immobile) creations are established in his own Self which is Brahman (or Hari) himself, is the foremost of all devotees.
46. One who cherishes affectionate devotion to the Lord, friendly feelings towards his Votaries (who entirely depend on him), compassion to the ignorant and indifference towards his enemies is a second-rate votary (as he entertains difference in outlook toward them as contrasted with the 鈥渇ore-most鈥� type described above).
47. (Believing that Lord Hari is present only in his image and not elsewhere) he who desires to worship and worships with faith Lord Hari and does not respect his votaries and other creatures is an ordinary ignorant votary.[20]
48. Even though the sense-organs receive their objects of enjoyment (if the devotee鈥檚 heart is so much absorbed in Lord 痴颈峁ａ箛耻 that) he feels neither repulsion nor joyous attraction toward them and looks upon this universe as the 惭腻测腻 of 痴颈峁ａ箛耻, such a devotee is of the highest order.
49.[21] He is the foremost among the Lord鈥檚 votaries who, by dint of his constant memory (meditation) of Hari is not deluded by (and affected with) the conditions i.e. sufferings in worldly existence such as: The birth and death affecting the body, hunger and thirst (harassing) the vital principle (辫谤腻峁嘺), fear, (worrying) the mind, strong desire (exciting) the intellect and fatigue exhausting the sense-organs.
50. He is verily the best among the Lord鈥檚 devotees in whose hearts the seeds of desires for enjoyment and passions and of actions do not germinate at all and who have Lord 痴腻蝉耻诲别惫补 as their only resort.[22]
51. He is verily beloved of Lord Hari who is not attached to his body nor is affected by superiority complex on account of his birth (in a high family) or deeds (e.g. penance performed nor by his position in a particular class in society, stage of life or his caste (such as 尘奴谤诲丑腻惫补蝉颈办迟补鈥攂orn of 叠谤腻丑尘补峁嘺 father and K峁ttriya mother).
52. He who does not entertain the notion of distinction between 鈥榤ine鈥� and 鈥榓nother鈥檚鈥� in respect of his property or even his own body, who is equal to all beings and serene-minded, is the best among the votaries of the Lord.
53. He should be regarded as the leader of the followers and devotees of Lord 痴颈峁ａ箛耻 who will not allow the remembrance of the Lord to be interrupted even for half a winking time for gaining the sovereignty of the three worlds. Nor does he waver even for half the twinkling of the eyelid from the lotus feet of the glorious Lord鈥攖he feet sought after by gods and others who have not subdued their self.[23]
54. When (once) the fever (in the form) of afflictions in the heart of the devotees (who have submitted themselves absolutely to the will of the Lord) is completely subsided by the cool moon-light emanating from the gem-like (crescent-shaped) nails on the toes of the Lord with very long (universecovering) strides (or possessing great prowess), how can it (the trouble) arise again? How could the solar heat affect when the moon has risen?
55. That person is said to be the chief of votaries whose heart the Lord does not vacate, as his feet are (tightly) fastened with bond of affection therein鈥擧ari who destroys all the accumulated mass of sins, even if his name is uttered unconsciously or under restraint.[24]
Footnotes and references:
[1]:
叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻 reads 蝉补谤惫补迟辞'尘峁浤珁耻尘 鈥榠n no way affected by death鈥� and this adj. qualifies the 鈥榣otus feet of Mukunda鈥�.
[2]:
(i) They were without clothes, but not 苍补办别诲鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻
(ii) EK gives a spiritual description of their nudity: They were clad in 肠颈诲腻办腻艣补 (sky in the form of Brahman). They tied the knot of the threads of 笔谤腻峁嘺 and 础辫腻苍补 (inhalation and exhalation in respiration) at the navel, which resulted in untying the knot of their state as 闯墨惫补 and it became their sacred thread (叠谤补丑尘补-厂奴迟谤补). 鈥擡B. 2.175-178
[3]:
厂补诲补蝉补诲腻迟尘补办补尘 [厂补诲补蝉补诲腻迟尘补办补]: 叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻 as usual interprets this as the conscious or intelligent and unconscious or unitelligent principles which constitute the body of the Lord and arc inseparable from him.鈥�
笔补诲补谤补迟苍腻惫补濒墨 stoutly rejects the view of the identity between the universe and God or Param腻迟尘补苍, for the adj. 蝉补诲-补蝉补诲腻迟尘补办补尘 precludes it and the 濒补办峁峁嚹� (jahad-ajahad) is not soundly authoritative. According to 笔补诲补谤补迟苍腻惫补濒墨: They realised that the nature of the Lord pervades all causes and effects, but is different and distinct from individual soul (箩墨惫补), The gross universe is also different from Hari (God). It is as the internal abiding soul (补苍迟补谤测腻尘颈苍) that he pervades all and quotes as authority:
antar bahi艣ca tatsarva峁� 惫测腻辫测补 苍腻谤腻测补峁嘺岣� 蝉迟丑颈迟补岣�鈥擭ar. Up. 2.
EK. gives a highly idealistic interpretation: Though their bodies were different, they were spiritually one. They looked upon all people as their own self. The sages have realized that there is nothing but Brahman everywhere, and the universes, beings or elements, due to their identity with Brahman, have no separate existence. To them the triad鈥攖he seer, the act of seeing and the thing seen was the Self itself. They were so absorbed in Brahman that they were not aware of movements, being, becoming, etc. In such a stage, their wandering over the earth took place. EB.2 185-188
[5]:
These fire-deities were visible only to these nine sages to whom they paid respect鈥擡K 2.201.
[6]:
The 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺 gives a special place of honour to the devotees of Lord 狈腻谤腻测补峁嘺 鈥淏ut of crores of siddhas who are free from attachment and have realised the self, a person who is absolutely devoted to 狈腻谤腻测补峁嘺 (狈腻谤腻测补峁嘺- 辫补谤补岣�) is very difficult to find鈥濃��叠丑腻驳补惫补迟补 笔耻谤腻峁嘺 6.14.5,
[7]:
叠丑腻惫腻谤补迟丑补 顿墨辫颈办腻 quotes two couplets enumerating the following topics about which king Nimi raised the questions:
(1) 叠丑腻驳补惫补迟补 dharma; (2) devotees of the Lord; (3) 惭腻测腻; (4) Means of dispelling 惭腻测腻; (5) Brahman; (6) Karma Theory; (7) theory of re-incarnation; (8) 箩墨惫补 and 惫腻蝉补苍腻峁� (9) Yuga-dharma.
[8]:
叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻: All fear disappears when the Lord is meditated upon as the Indweller (础苍迟补谤测腻尘颈苍) of this entire universe consisting of the sentient and non-sentient (vi艣va峁a k峁泃sna峁a cid-acid膩tmakasya jagata 膩tmatve峁嚹�'ntar膩tmatay膩 yatrop膩sane k峁泃e sati 颈迟测补谤迟丑补岣�).
[9]:
[10]:
补苍耻蝉峁泃补-蝉惫补产丑腻惫腻迟鈥擲R. alternatively explains: Although the Soul is unconcerned with the body, unaffected by passions or untainted by external acts, owing to superimposition of ignorance, he forgets his essential blissful nature鈥攔egards himself as belonging to a particular caste, etc. All acts which this ignorant 箩墨惫补 perforins, should be resigned to the Almighty Lord.
[11]:
All acts prescribed, non-prescribed and prohibited by 艢腻蝉迟谤补蝉鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻
Cf.
yat karo峁 yad a艣n膩si yaj juho峁 dad膩si yat /
yat tapasyasi kaunteya tat kuru峁a mad-arpa峁嘺m //
鈥�Bhagavad G墨t膩. 9.27
[12]:
EK. in his learned com. (ovis 346-453) construes the verse differently: stating generally that acts voluntary, involuntary, prescribed by the Vedas, social dudes or by force of nature as a consequence of one鈥檚 acts in his previous birth鈥攁ll such acts be dedicated to the Lord. This is the 叠丑腻驳补惫补迟补 dharma in a nutshell. EK takes every term from the text, explains it with illustrations how that act is to be resigned to the Lord. The realization of the coalescence or one-ness of the triad鈥擳he doer, the act of doing, and the thing done鈥�(for example the seer, the seen and the act of seeing) is the way of dedicating the act to God. He illustrates this by applying the t峁沬nity formula to each sense, EK emphasizes that motionless physical posture in a trance is not the real 蝉补尘腻诲丑颈. Such a trance is equivalent to swooning. 厂补尘腻诲丑颈 is an uninterrupted dedication of one鈥檚 self to Brahman. 艢谤墨办峁涐梗峁嘺 transported Arjuna to a supertrance and directed him to participate in the 惭补丑腻产丑腻谤补迟补 war. The real propitiation of God is the natural, automatic, dedication of all our natural, voluntary and involuntary karmas to the supreme Brahman.
[13]:
dvaya鈥擳he twin notions about the identity of the soul with the body and their independent existence distinct and separate from God鈥檚 personality.
碍补谤尘补鈥�蝉补峁卥补濒辫补鈥搀颈办补濒辫补办补峁� 尘补苍补岣�鈥�
The Mind which un岣峞r the powerful influence of karnas of the past lives broods over the anxieties for maintainining one鈥檚 body, etc. (厂补峁卥补濒辫补), and desires for obtaining enjoyment like flower-garlands, sandal-paste, etc. (vikalpa).
(ii) 叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻: Though the two notions viz. identity of the body and the Soul and the independent existence of oneself from God though unreal, are entertained in the mind like the drcams (in sleep) and fancies or hallucinations (in the waking state). Hence the necessity of controlling the mind which under the stress of the previous Karmas weaves out 厂补峁卥补濒辫补 (Self鈥攄elusion about the identity of the body and the Soul) and Vikalpa (our independencc from the Supreme Soul on whom we are really absolutely dependent.)
(iii) 笔补诲补谤补迟苍腻惫补濒墨: The knowledge of Brahman is impossible to dawn unless one dedicates everything (including himself) to the Lord and 惭辞办峁 is attained through the knowledge of Brahman. Hence one should be exclusively and selflessly devoted to the Lord.
sarva-蝉补尘补谤辫补峁嘺-濒补办峁峁噊'辫腻蝉补苍腻'产丑腻惫别 产谤补丑尘补-箩帽腻苍补峁� na sy膩峁�, tadabh膩ve 蝉补峁僺腻谤补-niv峁泃tir na sy膩t / atas tad artham sarva-蝉补尘补谤辫补峁嘺-lak峁峁嘺m 耻辫腻蝉补苍补峁� kartavyam iti 产丑腻惫补岣� /
EK. For control of one鈥檚 mind, complete faith in the spiri峁僡l preceptor is essential.鈥擡B 514-523
[15]:
叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻: The devotee should regard himself as an integral part of the God鈥檚 person. By understanding the world as a part of God鈥檚 body, he becomes quiescent and controls his mind.
EK. gives a highly poetic description of the realization of the Brahman in everything, everywhere (EB. 2.580-602)
[16]:
[17]:
S.S. & 叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻鈥�艢腻苍迟颈鈥攕ubsidence and disappearance of the six types of sufferings of a being such as: hunger, thirst, grief, delusion, old age and death.
[18]:
笔补诲补谤补迟苍腻惫补濒墨: King Nimi enquires after the gradations of votaries.
[19]:
SR. quotes a Tantra text which proves the identity of Hari with the Individual Soul (膧迟尘补苍) due to his all-pervasiveness and logically accurate knowledge (腻迟补迟补迟惫腻迟, 辫谤补尘腻迟峁泃惫腻迟) and as such He is the Inner Controller of even insignificant insects with no dimunition in his six excellences of infinite dimensions due to his association with insignificant creatures. In brief, he who sees the immanence of the glorious Lord everywhere and in everything is the best votary of the Lord.
EK.: There is a great variety in the external appearance and behaviour of the votaries of God, but he who realizes the complete (identity of his Self, Brahman and all beings鈥攈e within all and all within himself鈥攊s the best devotee of the Lord.
叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻 He who realizes the implication of the epithet 鈥湷漳宀醭芑灞鸨共光�濃�擳he Lord being in all and all beings as well as himself existing on the support of the Lord, or being a constituent part of the Lord, is the best devotee.
厂耻产辞诲丑颈苍墨 refutes the notion of 鈥淪upporter and the Supported鈥� of 搁腻尘腻苍耻箩补 and establishes the non-duality (advayatva) doctrine and the knower of this is the best votary.
[20]:
Cf. I艣a Up. 6 &. 7
(1) 叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻: This verse docs not condemn image-worship but image- worship without devotion to Lord鈥檚 votaries is depreciated, as such narrow concept of devotion obstructs the fruition or benefit of Lord鈥檚 worship.
[21]:
EK: The five 鈥榩laces鈥� or components of bondage arc the physical body, sense-organs, mind, intellect and the vital principle and they are affected by hunger, thirst, fear, sufferings (碍濒别艣补), birth and death. The great sufferings undergone at these 鈥榩laces鈥� are called 鈥楾he properties or conditions of 厂补峁僺腻谤补鈥�. EK takes these sufferings one by one and shows how absorption in the remembrance of the Lord brings immunity to the devotee from them, as he is not affected by any of them at all.鈥擡B.2.664-691
[22]:
Verses 48-50 describe how a great devotee behaves.
(i) 叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻 explains that this egalitarianism is due to his belief that all souls arc intelligent in nature and one with Brahman, and physical bodies are products of the unintelligent 辫谤补办峁泃颈.
(ii) 笔补诲补谤补迟苍腻惫补濒墨 differs:
The notion of identity of 膧迟尘补苍 and Param腻迟尘补苍 is not entertained by him while in 厂补峁僺腻谤补 or in his pure stage in 惭辞办峁. He cites a number of authorities to support the Dvaita notion of distinction between 箩墨惫补 and Brahman.
[23]:
I differ from 叠丑腻惫腻谤补迟丑补 顿墨辫颈办腻 and EK on the interpretation of 补箩颈迟腻迟尘补鈥攕耻谤腻诲颈产丑颈岣�. 叠丑腻惫腻谤补迟丑补 顿墨辫颈办腻 dissolves the comp.鈥�ajite鈥擧arau eva鈥�腻迟尘腻 ye峁Ｄ乵 te / 鈥榳hose mind is fixed on the invincible Lord鈥�. But if gods have fixed their mind on the Lord, why should they have to hunt after (to find out) the Lord on whose feet they have already fixed their mind? If the gods have not subdued their ego or self, then alone they will try and seek the feet of the Lord. Hence, my aboveinterpretation.
[24]:
SR: Verses 51 to 53 describe the nature of a devotee. That 鈥楬e sings the name of the Lord鈥� should be regarded as the answer of 鈥榳hat a devotee does鈥�. The summary of all these is given in verse 55.