comments to SB 10 .7.1-2

[Paramananda das]

 

Śrīmad Bhāgavatam 10.7.1-2

śrī-rājovāca

yena yenāvatāreṇa

bhagavān harir īśvaraḥ

karoti karṇa-ramyāṇi

mano-jñāni ca naḥ prabho

yac-chṛṇvato 'paity aratir vitṛṣṇā

sattvaḿ ca śuddhyaty acireṇa puḿsaḥ

bhaktir harau tat-puruṣe ca sakhyaḿ

tad eva hāraḿ vada manyase cet

SYNONYMS

śrī-rājā uvāca — the King inquired (from Śukadeva Gosvāmī); yena yena avatāreṇa — the pastimes exhibited by different varieties of incarnations; bhagavān— the Supreme Personality of Godhead; hariḥ — the Lord; īśvaraḥ — the controller; karoti — presents; karṇa-ramyāṇi — were all very pleasing to the ear;manaḥ-jñāni — very attractive to the mind; ca — also; naḥ — of us; prabho — my lord, Śukadeva Gosvāmī; yat-śṛṇvataḥ — of anyone who simply hears these narrations; apaiti — vanishes; aratiḥ — unattractiveness; vitṛṣṇā — dirty things within the mind that make us uninterested in Kṛṣṇa consciousness;sattvam ca — the existential position in the core of the heart; śuddhyati — becomes purified; acireṇa — very soon; puḿsaḥ — of any person; bhaktiḥ harau — devotional attachment and service to the Lord; tat-puruṣe — with Vaiṣṇavas; ca — also; sakhyam — attraction to association; tat eva — that only; hāram — the activities of the Lord, which should be heard and kept on the neck as a garland; vada — kindly speak; manyase — you think it fit; cet — if.

TRANSLATION

King Parīkṣit said: My lord, Śukadeva Gosvāmī, all the various activities exhibited by the incarnations of the Supreme Personality of Godhead are certainly pleasing to the ear and to the mind. Simply by one's hearing of these activities, the dirty things in one's mind immediately vanish. Generally we are reluctant to hear about the activities of the Lord, but Kṛṣṇa's childhood activities are so attractive that they are automatically pleasing to the mind and ear. Thus one's attachment for hearing about material things, which is the root cause of material existence, vanishes, and one gradually develops devotional service to the Supreme Lord, attachment for Him, and friendship with devotees who give us the contribution of Kṛṣṇa consciousness. If you think it fit, kindly speak about those activities of the Lord.

PURPORT

As stated in the Prema-vivarta:

kṛṣṇa-bahirmukha haiyā bhoga-vāñchā kare

nikaṭa-stha māyā tāre jāpaṭiyā dhare

Our material existence is māyā, or illusion, in which we desire different varieties of material enjoyment and therefore change to different varieties of bodies (bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]). Asann api kleśada āsa dehaḥ: [SB 5.5.4] as long as we have these temporary bodies, they give us many varieties of tribulation — ādhyātmika, ādhibhautika and ādhidaivika. This is the root cause of all suffering, but this root cause of suffering can be removed by revival of our Kṛṣṇa consciousness. All the Vedic literatures presented by Vyāsadeva and other great sages are therefore intended to revive our Kṛṣṇa consciousness, which begins to revive with śravaṇa-kīrtanam. Śṛṇvatāḿ sva-kathāḥ kṛṣṇaḥ (Bhāg. 1.2.17). Śrīmad-Bhāgavatam and other Vedic literatures exist simply to give us a chance to hear about Kṛṣṇa. Kṛṣṇa has different avatāras, or incarnations, all of which are wonderful and which arouse one's inquisitiveness, but generally such avatāras as Matsya, Kūrma and Varāha are not as attractive as Kṛṣṇa. First of all, however, we have no attraction for hearing about Kṛṣṇa, and this is the root cause of our suffering.

But Parīkṣit Mahārāja specifically mentions that the wonderful activities of baby Kṛṣṇa, which amazed mother Yaśodā and the other inhabitants of Vraja, are especially attractive. From the very beginning of His childhood, Kṛṣṇa killed Pūtanā, Tṛṇāvarta and Śakaṭāsura and showed the entire universe within His mouth. Thus the pastimes of Kṛṣṇa, one after another, kept mother Yaśodā and all the inhabitants of Vraja in great astonishment. The process to revive one'sKṛṣṇa consciousness is ādau śraddhā tataḥ sādhu-sańgaḥ (Bhakti-rasāmṛta-sindhu 1.4.15). The pastimes of Kṛṣṇa can be properly received from devotees. If one has developed a little bit of Kṛṣṇa consciousness by hearing from Vaiṣṇavas about the activities of Kṛṣṇa, one becomes attached to Vaiṣṇavas who are interested only in Kṛṣṇa consciousness. Therefore Parīkṣit Mahārāja recommends that one hear about Kṛṣṇa's childhood activities, which are more attractive than the activities of other incarnations, such as Matsya, Kūrma and Varāha. Wanting to hear more and more from Śukadeva Gosvāmī, Mahārāja Parīkṣitrequested him to continue describing Kṛṣṇa's childhood activities, which are especially easy to hear and which create more and more inquisitiveness.

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 Copyright © The Bhaktivedanta Book Trust International, Inc.
His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda, Founder Ācārya of the International Society for Krishna Consciousness
His Holiness Hrdayananda dasa Goswami
Gopiparanadhana dasa Adhikari
Dravida dasa Brahmacari

 

Comment: Due to unwillingness to hear Krsnas name pastimes and qualities constantly one suffers in this material world ,this Krsna Katha is the only remedy of 

the sufferings of the material world.The more we hear about Krsna the more we advance in KC.And the more we hear about Krsna a healthy appetite for hearing about Krsna

develops and all anarthas are gradually destroyed.One has to constantly take shelter of Krsna katha and Krsnas holy name this is the real medicine.Srila Bhaktisiddhanta Prabhupada

has also stated one should chant 64 rounds daily to become free from maya influence avoiding the 10 offences to the Hare Krsna Mahamanta, Srila Prabhupada made

it minimum 16,the more we take shelter of Krsna in form of Sri   Nama Prabhu, we are being spiritually nourished at every step.

bhakti: pareSa anubhavo virakti: anyatra caisha trika eka kAla: 
prapadyamAnasya yathA aSnata: syu: tushTi: pushTi: kshudapAyo anughAsam 11.2.42 

(A person who has surrendered to HIM will develop premabhakti, experience HIM and will get detached to other things simultaneously. It is like as a person who is eating, with each mouth of food his stomach fills, he feels happiness and his hunger disappears... all simultaneously.)

 

 

Śrīmad Bhāgavatam 11.2.42

bhaktiḥ pareśānubhavo viraktir

anyatra caiṣa trika eka-kālaḥ

prapadyamānasya yathāśnataḥ syus

tuṣṭiḥ puṣṭiḥ kṣud-apāyo 'nu-ghāsam

SYNONYMS

bhaktiḥ — devotion; para-īśa — of the Supreme Personality of Godhead; anubhavaḥ — direct perception; viraktiḥ — detachment; anyatra — from everything else; ca — and; eṣaḥ — this; trikaḥ — group of three; eka-kālaḥ — simultaneously; prapadyamānasya — for one in the process of taking shelter of the Supreme Lord; yathā — in the same way as; aśnataḥ — for one engaged in eating; syuḥ — they occur; tuṣṭiḥ — satisfaction; puṣṭiḥ — nourishment;kṣut-apāyaḥ — eradication of hunger; anu-ghāsam — increasingly with each morsel.

TRANSLATION

Devotion, direct experience of the Supreme Lord, and detachment from other things — these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.

PURPORT 

Śrīla Jīva Gosvāmī has explained this analogy as follows: Bhakti, or devotion, may be compared to tuṣṭi (satisfaction) because they both take the form of pleasure. Pareśānubhava (experience of the Supreme Lord) and puṣṭi (nourishment) are analogous because both sustain one's life. Finally, virakti(detachment) and kṣud-apāya (cessation of hunger) may be compared because both free one from further hankering so that one may experience śānti, or peace.

A person who is eating not only becomes uninterested in other activities but increasingly becomes uninterested in the food itself, according to his satisfaction. On the other hand, according to Śrīla Jīva Gosvāmī, although one who is experiencing the blissful personality of Godhead, Kṛṣṇa, becomes uninterested in anything other than Kṛṣṇa, his attachment to Kṛṣṇa increases at every moment. Therefore it is to be understood that the transcendental beauty and qualities of the Supreme Lord are not material, since one never becomes satiated by relishing the bliss of the Supreme Lord.

The word viraktiḥ is very significant in this verse. Virakti means "detachment," whereas tyāga means "renunciation." According to Śrīla BhaktisiddhāntaSarasvatī Ṭhākura, the word renunciation can be used in a situation in which one considers giving up an enjoyable object. But by considering everything to be potential paraphernalia in the service of Lord Kṛṣṇa, as described in the previous verse, one need not give thought to renunciation, for one uses everything in the proper way in the service of the Lord. Yukta-vairāgyam ucyate.

The very pleasant analogy of a good meal is given in this verse. A hungry man busily consuming a sumptuous plate of food is not interested in anything else happening around him. In fact, he considers any other topic or activity a disturbance to his concentration on the delicious meal. Similarly, as one advances in Kṛṣṇa consciousness one considers anything unrelated to the devotional service of Kṛṣṇa an obnoxious disturbance. Such concentrated love of Godhead has been described in the Second Canto of the Bhāgavatam by the words tīvreṇa bhakti-yogena yajeta puruṣaḿ param (Bhāg. 2.3.10). One should not make an artificial show of renouncing the material world; rather, one should systematically train the mind to see everything as an expansion of the opulence of the Supreme Personality of Godhead. Just as a hungry materialistic man, upon seeing sumptuous food, immediately desires to put it in his mouth, an advanced devotee of Kṛṣṇa, upon seeing a material object, immediately becomes eager to use it for the pleasure of Kṛṣṇa. Without the spontaneous hunger to engage everything in the service of Kṛṣṇa and to dive deeper and deeper into the ocean of love of Kṛṣṇa, so-called realization of God or loose talk about so-called religious life is irrelevant to the actual experience of entering the kingdom of God.

According to Śrīla Viśvanātha Cakravartī Ṭhākura, the path of bhakti-yoga is so joyful and practical that even in the stage of sādhana-bhakti, in which one follows rules and regulations without an advanced understanding, one can perceive the ultimate result. As stated by Śrīla Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.187),

īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate

As soon as one surrenders to the Supreme Lord, Kṛṣṇa (prapadyamānasya), giving up all other activities (viraktir anyatra ca), one is immediately to be considered a liberated soul (jīvan-muktaḥ). The Supreme Lord, Kṛṣṇa, is so merciful that when a living entity understands that the personality Kṛṣṇa is the source of everything and surrenders to the Lord, Kṛṣṇa personally takes charge of him and reveals to him within his heart that he is under the Lord's full protection. Thus devotion, direct experience of the Personality of Godhead, and detachment from other objects become manifest even in the beginning stage of bhakti-yoga, since bhakti-yoga begins at the point of liberation. Other processes have as their final goal salvation or liberation, but according to Bhagavad-gītā (18.66),

sarva-dharmān parityajya

mām ekaḿ śaraṇaḿ vraja

ahaḿ tvāḿ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

If one surrenders to Kṛṣṇa one is immediately liberated and thus begins his career as a transcendental devotee with complete confidence in the Lord's protection.