Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 6 - Dhyana-yoga

 TEXT 28
                         yunjann evam sadatmanam
                          yogi vigata-kalmasah
                        sukhena brahma-samsparsam
                         atyantam sukham asnute

   WORD FOR WORD
   yunjan--engaging in yoga practice; evam--thus; sada--always; atmanam--the self; yogi--one who is in touch with the Supreme Self; vigata--freed from; kalmasah--all material contamination; sukhena--in transcendental happiness; brahma-samsparsam--being in constant touch with the Supreme; atyantam--the highest; sukham--happiness; asnute--attains.
 
TRANSLATION
   Thus the self-controlled yogi, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.
 
PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupad:

   Self-realization means knowing one's constitutional position in relationship to the Supreme. The individual soul is part and parcel of the Supreme, and his position is to render transcendental service to the Lord. This transcendental contact with the Supreme is called brahma-samsparsa.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, Bhurijan prabhu's book, or sometimes from a letter, or other related source, but still nectar...)

kunjara-saucavat

When Srila Prabhupada gives class he doesn't give the full verse translation. He simply reads the Sanskrit verse, has the devotees repeat it, and then launches directly into his explanation. He focused this morning on the phrase kunjara-saucavat, which means to bathe like an elephant. Prabhupada explained that an elephant takes a very elaborate bath but then, on returning to the shore, covers itself with dust again. Similarly, a criminal is repentant in jail and vows not to commit any more sinful acts. But as soon as he gets out, he associates with other criminals and again becomes implicated.

He said Pariksit Maharaja compared the process of atonement to such bathing. Therefore he said that Pariksit Maharaja very intelligently passed the test set by his spiritual master. "So as the student is intelligent, the spiritual master is also gradually giving him more intelligence. First of all, for an ordinary man, the atonement, punishment, he proposed. But when the intelligent student, Maharaja Pariksit said, 'It is useless,' then next proposal is [given]."

He quoted the next verse and explained, "If somebody is kept into darkness then there is no need of this punishment or prayascitta. So he proposes that the man in darkness should be educated. Vimarsanam. Means cultivation of knowledge, culture. So where is that culture? There is no culture. We propose that the beginning of culture is no illicit sex."

To establish his proposal he pointed out that there is no marriage in dog society; in human society there is. But, Prabhupada observed, nowadays marriage is being avoided, just as it was predicted to happen five thousand years ago in the Bhagavatam. Although people now think themselves to be very advanced in knowledge, he said they are actually "fool number one."

"Ask any so-called scholar that 'What is the aim of life?' He cannot say. The aim of life is the same like the dog-eat, drink, be merry and enjoy, and die. That's all, so where is there education? If one has no sense to understand Krsna consciousness, or God consciousness, he is no better than the dog or cat. No credit. According to Vedic civilization anyone who is thinking 'I am this body,' and doing accordingly -- for the bodily pleasure he is working so hard-so that is not knowledge. Here it is suggested that prayascittam vimarsanam. If you want to be saved from the tribulation offered by the material nature, then you have to be very thoughtful thinking what is the actual position. That is the beginning of Vedanta-sutra, that 'You inquire about Brahman, the Absolute Truth.'

"This human form of life, don't spoil it like cats and dogs -- eating, sleeping, mating and dancing. No. So same dancing, same eating can be utilized when it is in Krsna consciousness. Simply by dancing and chanting and taking prasadam you'll be learned scholar."

- From the "A Transcendental Diary Vol 2" by HG Hari Sauri dasa

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Please Chant:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

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"Supreme Destination Is For All"

Srimad-Bhagavatam 1.2.2
May 26, 1974, Rome
>>> Ref. VedaBase => Srimad-Bhagavatam 1.2.2 -- Rome, May 26, 1974

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Nitai: (leads chanting, etc.)

suta uvaca
yam pravrajantam anupetam apeta-krtyam
dvaipayano viraha-katara ajuhava
putreti tan-mayataya taravo 'bhinedus
tam sarva-bhuta-hrdayam munim anato 'smi
 [SB 1.2.2]

"Srila Suta Gosvami said: Let me offer my respectful obeisances unto that great sage, Sukadeva Gosvami, who can enter the hearts of all. When he went away to take up the renounced order of life, sannyasa, leaving aside home without undergoing the sacred thread ceremony, his father, Vyasadeva, cried out to him, ‘O my son!' Indeed, only the trees echoed in response to the begrieved father."

Prabhupada: Yam pravrajantam. Pravrajantam means to leave home in renounced order of life. That is called pravrajantam. Therefore a sannyasi is called parivrajakacarya. A sannyasi is supposed to be wandering without any shelter. That is called pravrajya. So Sukadeva Gosvami, he remained sixteen years within the womb of his mother. He did not come out. He was hearing his father within the womb. So this is called paramahamsa. So a paramahamsa does not require any reformatory process, because they are already reformed. Yam pravrajantam anupetam [SB 1.2.2]. An. An means without. Upeta. Upeta means taking shelter of guru or being offered the sacred... Upanayanam. The sacred thread ceremony is called upanayanam. That means he did not undergo the regulative principles because he was within the womb. Without any samskara, he was going immediately, taking birth. Dvaipayano viraha-katarah. The father certainly was expecting the son to remain at home. Every father expects. But he, Sukadeva Gosvami, immediately after his birth, he began to go away. He was simply just waiting, "When I shall be fit to immediately go out of home, I shall take my birth."

So father became very much afflicted on account of separation from the son. Therefore dvaipayana, means Vyasadeva, viraha-katara, became very much aggrieved, that "This son was sixteen years within the womb, and as soon as he is born, he is going away." Viraha-katara ajuhava: "My dear son, where you are going? Where you are going?" So he did not care for anyone's calling. He went on. Putreti, "My dear son," tan-mayataya, being absorbed in the thought of putra. Taravah abhinedus tam. There was, what is called, echo from the trees. Just like he was asking, "My dear son, where you are going? Where you are going?" And there was echo in the forest, "Where you are going? Where you are going?" So taravah abhineduh.

So these are all adjectives of the Sukadeva Gosvami. So tam, "That person, who was just followed by his father, and he did not reply, but the trees replied by echoing, so I am offering..." Sukadeva Gosvami was the spiritual master of Suta Gosvami. Therefore before speaking anything... This is the etiquette, that one should offer his obeisances to the spiritual master. (reading:) "The institution of varna and asrama describes many regulative duties to be observed by the father." There are, dasa-vidha-samskara, reformatory. How it is scientific, just to bring the born child to the standard of civilization. The cats and dogs, they also beget children on the street. A human being also does like that, like cats and dogs. Then how they can expect very intelligent children, advanced children? Therefore there is method, how to beget children. So before begetting children, there is ceremony, garbhadhana-samskara, how to impregnate the wife. Garbhadhana. It is not sex enjoyment. Therefore in the Bhagavad-gita you will find this word dharma aviruddha-kamah aham asmi. Where is that Bhagavad-gita? Find out dharmaviruddhah kamo 'smi.

Devotee: (aside:) Do you know where it is?

Nitai: Yeah, it's in the Seventh Chapter, about verse fourteen.

Prabhupada: No, no, why don't you consult the index in which Krsna says "Sex life which is not against the principles of dharma or the varnasrama principle, that is I am." Sex life also is Krsna. Have you got it?

Nitai: Yes.

Prabhupada: So read it.

Nitai:

balam balavatam caham
kama-raga-vivarjitam
dharmaviruddho bhutesu
kamo 'smi bharatarsabha

Prabhupada: Dharmaviruddha?

Nitai: Dharmaviruddho bhutesu.

Prabhupada: Oh.

Nitai: Kamo 'smi bharatarsabha.

Prabhupada: Read the...

Nitai: "I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bharatas."

Prabhupada: Yes. This sex life, garbhadhana-samskara... This is called garbhadhana-samskara, just to beget first-class children. That kind of sex life, Krsna says, "I am that sex life." This is samskara. So formerly, at least those who were on the higher status of the society, namely the brahmana, ksatriya, and vaisyas, they had to observe this garbhadhana-samskara. It is not a secret thing. Because one is going to beget child, so the child must be worth, a human being, Therefore there is sam... First of all, the garbhadhana-samskara. Then, when the wife is pregnant, there are other samskaras. Then upanayana-samskara, vivaha-samskara, up to the point of death. From before birth and up to the point of death, there are samskaras.

continued.......................

The Pandava Nirjal Ekadasi Menu:

Srila Prabhupada's suggestion for Bhima ekadasi (Pandava nirjal ekadasi)

Everyone can fast according to degree of health

On the dvadasi one should give full pots of water to brahmanas and feed them before breaking one's fast.

SAMVATSARASYA YA MADHYE EKADASYO BHAVANTI HI
TASAM PHALAM AVAPNOTI PUTRA ME NA ATRA SAMSAYAH
ITI MAM KESAVAH PRAHA SANKHA CAKRA GADADHARAH

(HARI BHAKTI VILASA 15/25 from PADMA PURANA Vyasadeva speaks to Bhimasena)

 Oh son, Lord Keshava, Who holds the club, disk, conch and lotus flower in His hand, personally told me that all of the merit achieved by fasting on whatever EkAdasis fall in one year can be attained by fasting on this one EkAdasii (nirjalA EkAdasii). Of this, there is no doubt.

ATMADROHAH KRTASTES TU YAIR ESA NA HY UPOSITA
PAPATMANO DURACARA DUSTAS TE NA ATRA SAMSAYAH

(HARI BHAKTI VILASA 15/33 from PADMA PURANA Vyasadeva speaks to Bhimasena)

 Anyone who does not fast on this particular EkAdasii (nirjalA EkAdasii), they should be understood to be sinful, corrupted and suicidal person without a doubt.

The Story of PANDava NirjalA EkAdasii:

PANDava NirjalA EkAdasii - Jyeshtha-shukla EkAdasii - from Brahma-vaivarta PurANam.

Once Bhimasena, the younger brother of Maharaja Yudhisthira, asked the great sage Shrila VyAsadeva, the grandfather of the PANDavas, if it is possible to return to the spiritual world without having observed all the rules and regulations of the EkAdasii fasts.

Bhimasena then spoke as follows, “Oh greatly intelligent and learned grandfather, my brother Yudhisthira, my dear mother Kunti, and my beloved wife Draupadi, as well as Arjuna, Nakula and Sahadeva, fast completely on each EkAdasii and strictly follow all the rules, guidelines and regulative injunctions of that sacred day. Bring very religious, they always tell me that I should also fast on that day too. But, Oh learned grandfather, I tell them that I cannot live without eating, because as the son of VAyudeva – Samanaprana, (the digestive air) hunger is unbearable to me. I can give widely in charity and worship Lord Keshava properly with all manner of wonderful upacharas (items), but I cannot be asked to fast on EkAdasii. Please tell me how I can obtain the same merits result without fasting.”

Hearing these words, the grandsire of Bhima, Srila VyAsadeva said, “If you want to go to the heavenly planets and avoid the hellish planets, you should indeed observe a fast on both the light and dark EkAdasiis.”

Bhima replied, “Oh great saintly intelligent grandfather, please listen to my plea. Oh greatest of munis, since I cannot live if I eat only once in a day, how can I possibly live if I fast completely? Within my stomach burns a special fire named Vrika, the fire of digestion. Agni the fire-god, descends from Lord Vishnu through BrahmA, from BrahmA to Angirasa, from Angirasa to Brihaspathi, and from Brihaspathi to Samyu, who was Agni'’ father. He is the gatekeeper in charge of Nairritti, the south-eastern direction. He is one of the eight material elements, and Parikshit MahArAja, he is very expert at examining things. He examined MahArAja Shibi once by turning into a dove (for further information on this incident see Srila A.C. Bhaktivedanta Swami Prabhupada’s Srimad Bhagavatam commentary to 1:12:20. Purport.)

Agni is divided into three categories; DavAgni, the fire in wood, JatharAgni, the fire in the digestion in the stomach, and VadavAgni, the fire that creates fog when hot and cold streams mix in for example the ocean. Another name for the fire of digestion is Vrika. It is this powerful fire that resided in Bhima’s stomach.

 Only when I eat to my full satisfaction does the fire in my stomach become satisfied. Oh great sage, I might possibly be able to fast only once, so I beg that you tell me of an EkAdasii that is worthy of my fasting and that includes all other EkAdasiis. I shall faithfully observe that fast and hopefully still become eligible for liberation’s release.”

Shrila VyAsadeva replied, Oh king, you have heard from me about the various kinds of occupational duties, such as elaborate Vedik ceremonies and pujas. In the Kali-yuga, however, no one will be able to observe all these occupational, functional duties properly. I shall therefore tell you how, at practically no expense, one can endure some small austerity and achieve the greatest benefit and resultant happiness. The essence of what is written in the Vedic literatures known as the PurANas is that one should not eat on either the dark or light fortnight EkAdasiis.” As stated in Srimad Bhagavatam (Mahabhagavat PurANam) 12:13:12 and 15.) the Bhagavat PurANam is itself the essence or cream of all VedAnta philosophy (sara-vedAnta-sAram), and the Srimad Bhagavatam’s unequivocal message is that of full surrender to Lord Sri Krishna and the rendering of loving devotional service to Him. Observing EkAdasii strictly is a great aid in that process, and here Shrila VyAsadeva is simply stressing to Bhima the importance of the EkAdasii vratam. “…One who fasts on EkAdasiis saved from going to the hellish planets.”

Hearing Shrila VyAsadeva’s words, the son of VAyu, Bhimasena, the strongest of all warriors, became frightened and began to shake like a leaf on a banyan tree in a strong wind. The frightened Bhimasena then said, “Oh grandfather, what should I do? I am completely unable and ill equipped to fast twice in a month throughout the year! Please tell me of the one fasting day that will bestow the greatest benefit upon me!”

VyAsadeva replied, “Without drinking even water, you should fast on the EkAdasii that occurs during the light fortnight of the month of Jyeshtha (May-June) when the sun travels in the sign of Taurus (Vrishabh) and Gemini (Mithun), According to learned personalities, on this day one may bathe and perform Achamana for pratiprokshana purification. But while performing Achamana one may drink only that amount of water equal to a drop of gold, or that amount it takes to immerse a single mustard seed. Only this amount of water should be placed in the right palm for sipping, which one should form to resemble a cow’s ear. If one drinks more water than this, he might as well have drunk wine – despite the soaring heat of summer (in the northern hemisphere and cold in the southern hemisphere).

“One must certainly not eat anything, for if he does so he breaks his fast. This rigid fast is in effect from sunrise on the EkAdasii day to sunrise on the DwAdashii day. If a person endeavours to observe this great fast very strictly, he easily achieves the result of observing all twenty-four other EkAdasii fasts throughout the entire year.

“On DwAdashii the devotee should bathe early in the morning. Then, according to the prescribed rules, guidelines and regulative injunctions, and of course depending on his ability, he should give some gold and water to worthy brAhmaNas. Finally, he should cheerfully honour prasAdam with a brAhmaNa.

“Oh Bhimasena, one who can fast on this special EkAdasii in this manner reaps the benefit of having fasted on every EkAdasii during the year. There is no doubt of this, nor should there be. Oh Bhima, now hear the specific merit one gets by fasting on this EkAdasii. The Supreme Lord Keshava, who holds a conch, discus, club and lotus, personally told me, ‘Everyone should take shelter of Me and follow My instructions.’ Then He told me that one who fasts on this EkAdasii, without taking even drinking water or eating, becomes free of all sinful reactions, and that one who observes the difficult nirjalA fast on Jyeshtha-shukla EkAdasii truly reaps the benefit of all other EkAdasii fasts.

“Oh Bhimasena, in the Kali-yuga, the age of quarrel and hypocrisy, when all the principles of the Vedas will have been destroyed or greatly minimised, and when there will be no proper charity or observance of the ancient Vedik principles and ceremonies, how will there be any means of purifying the self? But there is the opportunity to fast on EkAdasii and become free of all one’s past sins.

“Oh son of VAyu, what more can I say to you? You should not eat during the EkAdasiis that occur during the dark and light fortnights, and you should even give up drinking water (nir = no jalaa= water) on the particularly auspicious EkAdasii day of Jyeshtha-shukla EkAdasii. Oh Vrikodara (veracious eater), whoever fasts on this EkAdasii receives the merits of bathing in all the places of pilgrimage, giving all kinds of charities to worthy persons, and fasting on all the dark and light EkAdasiis throughout the year, in one go. Of this there is no doubt.

 Oh tiger among men, whoever fasts on this EkAdasii truly becomes a great person and achieves all manner of opulence and wealth, grains, strength, and health. And at the fearful moment of death, the terrible YamadUtas, whose complexions are yellow and black and who brandish huge maces and twirl mystic pAsha ropes in the air for binding their victims, will refuse to approach him. Rather, such a faithful soul will at once be taken to the supreme abode of Lord Vishnu by the Vishnu-dUtas, whose transcendentally beautiful forms are clothed in gorgeous yellowish garments and who each hold a disk, club, conch and lotus in their four hands, resembling Lord Vishnu. It is to gain all these benefits that one should certainly fast on this very auspicious and important EkAdasii, even from water.”

When the other PANDavas heard about the benefits to be gained by following Jyeshtha-shukla EkAdasii, they resolved to observe it exactly as their grandfather Srila VyAsadeva had explained it to their brother, Bhimasena. All the PANDavas observed it by refraining from eating or drinking anything, and thus this day is also known as PANDava NirjalA DvAdashii (technically it is a Maha-DvAdashii).

Shrila VyAsadeva continued, Oh Bhimasen, therefore you should observe this important fast to remove all your past sinful reactions. You should pray to the Supreme Personality of Godhead, Lord Sri Krishna in this way making your sankalpa declaration, ‘Oh Lord of all the devas (demigods), Oh Supreme Personality of Godhead, today I shall observe EkAdasii without taking any water. Oh unlimited Anantadev, I shall break fast on the next day, DwAdashii.’  Thereafter, to remove all his sins, the devotee should honour this EkAdasii fast with full faith in the Lord and with full control over his senses. Whether his sins are equal in volume to Mount Sumeru or to MandarAchala Hill, if he or she observes this EkAdasii, the sins that have been accumulated all become nullified and are burned to ashes. Such is the great power of this EkAdasii.

“Oh best of human beings, although a person should also give water and cows in charity during this EkAdasii, if for some reason or other he cannot, then he should give a qualified brAhmaNa some cloth or a pot filled with water. Indeed, the merit achieved by giving water alone equals that gained by giving gold ten million times a day.

“Oh Bhima, Lord Sri Krishna has said that whoever observes this EkAdasii should take a Holy bath, give charity to a worthy person, chant the Lord’s Holy names on a japa-mAla, and perform some kind of recommended sacrifice, for by doing these things on this day one receives imperishable benefits. There is no need to perform any other kind of religious duty. Observance of this EkAdasii fast alone promotes one to the supreme abode of Sri Vishnu. Oh best of the Kurus, if one donates gold, cloth, or anything else on this day, the merit one obtains is imperishable.

“Remember, whosoever eats any grains on EkAdasii becomes contaminated by sin and verily eats only sin. In effect, he has already become a dog-eater, and after death he suffers a hellish existence. But he who observes this sacred Jyeshtha-shukla EkAdasii and gives something in charity certainly achieves liberation from the cycle of repeated birth and death and attains to the supreme abode. Observing this EkAdasii, which is merged with DwAdashii, frees one from the horrible sin of killing a brAhmaNa, drinking liquor and wine, becoming envious of one’s spiritual master and ignoring his instructions, and continually telling lies.

“Furthermore, Oh best of beings (Jivottama), any man or woman who observes this fast properly and worships the Supreme Lord JalshAyi (He who sleeps on the water), and who on the next day satisfies a qualified brAhmaNa with nice sweets and a donation of cows and money – such a person certainly pleases the Supreme Lord Vasudeva, so much so that one hundred previous generations in his family undoubtedly go to the Supreme Lord’s abode, even though they may have been very sinful, of bad character, and guilty of suicide, etc. Indeed, one who observes this amazing EkAdasii rides on a glorious celestial airplane (vimAna) to the Lord’s abode.

“One who on this day gives a brAhmaNa a waterpot, an umbrella, or shoes surely goes to the heavenly planets. Indeed, he who simply hears these glories also attains to the transcendental abode of the Supreme Lord, Shri Vishnu. Whoever performs the Shraddha ceremony to the forefathers on the dark-moon day called amAvasya, particularly if it occurs at the time of a solar eclipse undoubtedly achieves great merit, but this same merit is achieved by him who simply hears this sacred narration – so powerful and so dear to the Lord is this EkAdasii.

“One should clean his teeth properly and, without eating or drinking, observe this EkAdasii to please the Supreme Lord, Keshava. On the day after EkAdasii one should worship the Supreme Personality of Godhead in His form as Trivikrama by offering Him water, flowers, incense, and a brightly burning lamp. Then the devotee should pray from the heart, ‘Oh God of gods, Oh deliverer of everyone, Oh Hrishikesha, master of the senses, kindly bestow upon me the gift of liberation, though I can offer you nothing greater than this humble pot filled with water.’  Then the devotee should donate the waterpot to a brAhmaNa.

“Oh Bhimasena, after this EkAdasii fast and donating the recommended items according to his ability, the devotee should feed brAhmaNas and thereafter honour prasAdam silently.”

Shrila VyAsadeva concluded, “I strongly urge you to fast on this auspicious, purifying, sin-devouring DwAdashii in just the way I have outlined. Thus you will be completely freed of all sins and reach the supreme abode.”

These stories have been summarised and slightly changed or abbreviated from how they are found in the celebrated book, "Ekadasi: The Day of Lord Hari" 1986. HH Krishna Balaram Swami. Bhaktivedanta Institute Press. pages 87-91.

Visit our Ekadasi pages

The Flowering Vine of Devotion to Lord Hari

Table of Contents

First Cluster of Flowers     2
Second Cluster of Flowers     7
Third Cluster of Flowers     13
Fourth Cluster of Flowers     15
Fifth Cluster of Flowers     17
Sixth Cluster of Flowers     19
Seventh Cluster of Flowers     23
Eighth Cluster of Flowers     26
Ninth Cluster of Flowers     29
Tenth Cluster of Flowers     30
Eleventh Cluster of Flowers     32
Twelfth Cluster of Flowers     33
Thirteenth Cluster of Flowers    34
Fourteenth Cluster of Flowers    36
 

Twelfth Cluster of Flowers

1 The author now describes atma-nivedanam (surrendering everything):  Free from false-ego and a false sense of possessiveness, a pure devotee surrenders his body to the Lord.  The natural inclination of such a devotee's mind is called atma-nivedanam (surrendering everything).
2 Nirguna-bhakti (devotional service beyond the modes of material nature) cannot be attained by the masters of yoga.  It cannot be attained by any method other than atma-nivedanam.  Nirguna-bhakti is said to bring liberation into the material world.
3 Atma-nivedana is not attained merely by studying the Vedic scriptures or by listening to the instructions of the spiritual master.  When one experiences the bliss of pure spiritual existence, the state of atma-nivedana becomes spontaneously manifest.
4 The author explains: A fully surrendered soul does not consider, plan, or act for his own personal benefit.  He completely surrenders to Lord Hari.  He thus attains spiritual perfection and happily plays in the nectar ocean of spiritual bliss.
5 For they who have dived into the unlimited nectar ocean of transcendental bliss that is Lord Hari, the ocean of material existence produced by the three modes of nature suddenly shrinks into non-existence.  For them scriptural injunctions and prohibitions, as well as the happiness of the impersonal brahman effulgence, cease to exist.  For those devotees the only thing that exists is the completely blissful Lord Krsna, who is manifested everywhere.
6 Such a person may voluntarily or by accident remain in one place or wander in different directions.  Filled with perfect transcendental bliss because he directly perceives the Supersoul in his heart, he remains uninterested in anything other than the Lord.  Silently wandering without a companion, he appears like a dumb fool or a madman.
7 These great souls constantly chant the holy names and pastimes of Lord Hari.  All their spiritual objectives are attained.  They are perfect, successful, and full of bliss.  I think that on the pretext of smiling and laughing they are actually spitting out a small stream from the completely full ocean of causeless bliss within their hearts, and, on the pretext of the hairs on their bodies standing up, they are perspiring in ecstasy.
 
 
 

Thirteenth Cluster of Flowers

1 Beginning his summary of the description of devotional service, the author explains that knowledge is subordinate to and dependent upon bhakti (devotional service).  They who with jubilant hearts engage in the ever-fresh process of devotional service by hearing about the Lord, chanting His glories, remembering Him, serving His lotus feet, worshipping Him, offering obeisances to Him, serving Him, befriending Him, and surrendering everything to Him, bring Lord Krsna under their submission without chanting any mystic charm or administering any magic potion.
2 Transcendental knowledge personally manifests itself to the pure-hearted, non-envious persons who travel on this path of pure devotional service.  Just as one may understand the proper nature of a rope that only appears to be a snake in the darkness, such persons understand the falsity of the three planetary systems, which are filled with moving and non-moving beings.  These enlightened persons are able to understand the supreme truth, the perfect and complete Supreme Personality of Godhead, whose form is eternal and spiritual.
3 When that transcendental knowledge becomes manifest, the varieties of material energy are no longer visible, and the paths of sense-gratification and renunciation are both destroyed.  At that time the one, eternal, perfect, pure, blissful, and omniscient Supreme Personality of Godhead, as well as His spiritual parts and parcels, the living entities whose nature is similar to His, become eternally manifest.
4 That one eternal, unlimited, immutable Supreme Person is the foundation of the three material planetary systems filled with ignorant souls asleep to spiritual knowledge.  When one understands that the Supreme Lord is the basis of everything, there are no material elements, such as earth, water, fire, air and ether, and there are no human beings, demigods, material activities, or time.  For such a person only the perfect and complete Supreme Lord and His parts and parcels exist.
5 Just as sky fills a house, pitcher or ditch, the spiritual soul enters different bodies constructed of earth, water, fire and sky in the form of the demigod Brahma or the form of a tiny insect.
6 The Supreme Personality of Godhead is one without a second, and He is free from any contamination.  Using His illusory potency, maya,  He manifests this material world by means of the mahat-tattva, false-ego and other material transformations.  Everything is created by and non different from Him, just as golden earrings, bracelets, and armlets are non different from the gold that is their original ingredient, and pots and bricks are not different from earth.  He is everything, and maya means ignorance of that fact.
7 Just as the sun may appear to have attained many different forms when reflected in different pots containing water, clarified butter or similar substances, in the same way, Lord Vasudeva, although one, is reflected within the different qualities of His illusory potency maya and appears to have assumed many forms that pervade every corner of her realm.  When free from the illusion of thinking that the one Lord Vasudeva is far from this world, what person will not become enlightened with spiritual truth?
8 The Supreme Person, whose form is eternal, full of knowledge and bliss, is the eternal truth.  It is upon Him that the illusory potency maya rests.  It is because of ignorance that one accepts that maya as truth.
9 In truth neither the illusory potency maya, nor the material worlds manifested by that maya, exist.  One in knowledge understands that only the supremely pure Vasudeva and His parts and parcels exist.
10 The beginningless ignorance of material consciousness is not actually real, and the three material planetary systems are even less real.  These things are not real just as the fragrance of a flower imagined to float in the sky and the refreshing coolness of an oasis seen in a mirage are unreal.
11 Is that Supreme Person, appearing like an ocean of transcendental knowledge, not manifest everywhere?  Nothing exists that is separate from the Supreme Lord, whose form is full of knowledge and bliss.  Because of ignorance of this fact, the material world, which is like a dream or a magic trick conjured up by maya, becomes manifest.  When the actual spiritual truth is again perceived, the material world fades into non-existence.
12 Some persons see everywhere the perfect and complete unlimited Supreme Person, whose form is full of transcendental knowledge and eternity, and who cannot be understood by the material mind or described by material words.  Such persons become free from all material bondage and full of transcendental bliss.  They will never again enter the dark well of a mother's womb.
13 Using the Mandara mountain of pure devotional service, the devotees churn the ocean of material existence and quickly produce the nectar of transcendental knowledge.  Drinking this nectar they become free from hunger, thirst, cold, heat, poverty, fear, lamentation, sleep, and all the manifold illusions of material existence.  In this way they become able to jubilantly enjoy pastimes with the perfect, complete, blissful Supreme Personality of Godhead, whose form is filled with eternity and transcendental knowledge.
 
 
 

Fourteenth Cluster of Flowers

1 Praying to be excused for his offenses, the author concludes his book: O Lord, although I am an unqualified fool, sullied with the mud of false-ego and false-possessiveness, I have tried to describe Your pure devotional service, which is confidential even for the Vedas.  In the creative expressions of my thoughts and words, I consider that I have certainly committed offenses to You.  O Lord, O ocean of mercy, I am certainly very wretched and worthy to be punished.  Please forgive me.
2 O Lord, O unlimited ocean of mercy, I have committed many sins, disrespected great souls, served those who hate Your lotus feet, and arrogantly jumped over Your instructions.  I have not attained even a small drop of devotion for You.  These are my offenses.  O Lord, only by Your mercy may I be purified of them.
3 O Lord, I do not gaze at Your deity form, and neither do I hear Your glories, worship Your lotus feet, or meditate on Your eternal form.  My words jump over the injunctions and prohibitions spoken by You in the Vedas, I am shameless.  Please forgive me when I say: "O Krsna, please be merciful".
4 O Lord, pretending to serve Your lotus feet with my body, mind and words, I simply engage in the unceasing service of my senses.  In this way I cheat everyone.  I am an ignorant rascal who thinks himself very learned.  I am always in anxiety by unlawfully taking the property of others, and my activities are only attempts to nicely fill my bell.  O Lord, O ocean of mercy, please protect me.
5 O Lord, O remover of the sufferings of the distressed, I am a great fool, and You are the protector, father, and maintainer of the three worlds.  You are a great ocean of transcendental bliss.  I am not able to serve You at any time or in any way.  I always experience the distressing bondage of material existence, which is the fruit of my past misdeeds.  I am bewildered, agitated, and disheartened, and my intelligence is stunted.  O Lord, please protect me.
6 O Lord, during the daytime I worry how I will fill my belly, and at night I am engaged in sleeping and sex.  My mind is tossed to and fro by unending difficult-to-fulfil desires.  Although I have been averse to You, I am now praying to be engaged in Your service.  O Ocean of mercy, please be kind to this shameless person and forgive his offenses.
7 O Lord, within this universe there are fourteen planetary systems, and in the middle of them is this earth planet.  Even in one place on this earth there are many kings, accompanied by counsellors, ministers, and others who serve them.  I am not qualified to serve You, who are the master of millions of universes.  I am a great fool.  Please forgive my offense.
8 O Lord Narahari, You are the well-wishing father, mother, creator, and master of every living entity.  It behoves You to forgive the offenses committed by Your offspring.  A tiny child may kick his mother's chest or perform so much mischief, but the mother never becomes angry with him.
9 O non dual, changeless, perfect, complete, eternal Supreme Personality of Godhead, who is a nectar ocean of transcendental bliss and eternal knowledge, I am Your part-and-parcel, situated within You.  I am now harshly burned by the blazing fires of material existence, and I am on the verge of death.  O ocean of mercy, please rescue me, who am bewildered by the magic tricks of Your illusory potency maya.
10 O Lord, what am I but a tiny child in comparison to Your devotees, such as Siva and Narada?  What is the faint power of my intelligence in comparison to Your pure devotional service, which even the great yogis cannot understand?  Although I am conscious of these facts, I am not strong enough to divert the bumblebee of my mind, which is always very greedy to attain Your lotus feet.
11 O Govinda, for a long time the bumblebee of my mind has been enchanted by the beautiful, glistening, blossoming lotus flower of Your smiling face.  That bumblebee has now become delighted by the aroma of the nectar of Your lotus feet, which is carried by the sudden breeze of the association of Your devotees.
12 O Lord Hari, O ocean of mercy, although I am a bewildered person who has committed many offenses and displeased You, I have nevertheless approached Your lotus feet with a desire to serve You.  You are the kind Supreme Personality of Godhead, who forgives an enemy who begs for shelter.
13 O Lord, they who give up the activities of this world and loving embrace the nectarean devotional service of Your lotus feet in the same way one embraces his most dear lover, becomes free from all offenses committed in this life and attain You, who are like a nectar ocean of bliss.
14 O Lord, if a person who had formerly committed hundreds of grievous sins takes up a saintly way of life and engages in the nectarean devotional service of Your lotus feet, it is as if he had never done any sinful deed.  On the other hand, if a person is decorated with all good qualities but does not engage in Your service, he becomes a proud hypocrite, and all his pious deeds becomes sins.
15 Proud persons who are eager to enjoy the flickering happiness of this world and who do not take shelter of eternal, blissful, naturally pure devotional service to Lord Hari, which grants all desires and perfections, have wasted their life.  All their days, their knowledge, host of good qualities, pious deeds, austerities, good character and eloquent words are all useless.
16 Pure devotional service to the Supreme Personality of Godhead does not depend on an appropriate time, hearing the message of the Vedic scriptures, an auspicious station in life, austerities, knowledge, performance of Vedic sacrifices, strength, courage, good qualities, or noble birth.  They who are free from enmity to others therefore renounce everything and constantly engage in that devotional service with their entire heart, mind and soul.
17 Full of enchanting qualities, granting knowledge and direct perception of the faultless Supreme Personality of Godhead, bringing eternal love for Him, granting great spiritual happiness, and destroying the distress of this world, the transcendental desire-vine of Lord Hari's devotional service, even if not decorated with many ornaments, is very dear and delightful to the great souls.
18 Although Srila Vyasadeva's Srimad-Bhagvatam, the direct incarnation of the unlimited Supreme Personality of Godhead, is present, the learned devotees, who are eager to accept the good qualities of things, will also accept my little book.  Why is this so?  What person will reject a splendid valuable jewel found in a humble well, because the great ocean is full of such jewels?
19 They who are not envious of the Lord's devotees, and who hear, read, or praise this book, which is filled with the nectarean knowledge of pure devotional service, become able to completely cast off the darkness of repeated birth and death.  Enlightened with the knowledge of devotional service, they attain the intensely blissful, deathless and nectar like abode of Lord Visnu.

End