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Chapter Six

Nrada Achieves Perfection || 1.6.1 || sta uvca eva niamya bhagavn devarer janma karma ca | bhya papraccha ta brahman vysa satyavat-suta || TRANSLATION S ta said! O "rh#a$a %a&na'a( The po)erf&* +,sa- son of Sat,avat.- after hearin/ a"o&t Nrada0s "irth and activities- a/ain as'ed hi# 1&estions. CO223NTAR4 In the sixth chapter, Nrada describes how he went to the forest to see the Lord and hearing his words, later received a spiritual body. || 1.6.5 || vysa uvca bhikubhir vipravasite vijnde !bhis tava | vartamn" vayasy dye tata kim akar"d bhavn || TRANSLATION +,sa said! 6hen the #endicants )ho had ta&/ht ,o& that 'no)*ed/e departed- "ein/ of ,o&n/ a/e- )hat did ,o& do7 CO223NTAR4 #ipravasite means departing from there. Lac !vipr"ite" is poetic license.

of samprasra$a

#ince I am your disciple, I desire to now. $herefore I am as ing || 1.6.8 || svyambhuva kay v!tty vartita te para vaya | katha cedam udasrk k%e prpte ka%evaram || TRANSLATION

#on of %rahm& 'ow did you spend the rest of your life( In what manner did you give up that body as the son of the maidservant at the time of death( CO223NTAR4 &dam ka%evaram !this body" refers to the body born from the maidservant. 'ow did you give up that body( || 1.6.9 || prk-ka%pa-viaym et sm!ti te muni-sattama | na hy ea vyavadht k%a ea sarva-nirk!ti || TRANSLATION Ti#e destro,s ever,thin/. 6h, did ti#e not destro, ,o&r #e#ories fro# so#e previo&s da, of :rah#7 CO223NTAR4 'a vyavadhta means did not separate but the implication is time did not separate your from the memory, and did not destroy the memory. #yavadht without the augment a !vyavdht( is poetic license. 'irk!ti means destruction. || 1.6.; || nrada uvca bhikubhir vipravasite vijnde !bhir mama | vartamn" vayasy dye tata etad akraam || TRANSLATION Nrada said ! 6hen the #endicant teachers )ho had /iven #e 'no)*ed/e *eft- even tho&/h I )as of ,o&n/ a/e- I did as the, instr&cted. CO223NTAR4 $he verb form akraam instead of akram is for meter. It is said mrdha-rephri-ka%pyante chand"-bha)ga-bhayd iha ) for fear of disrupting the meter, cerebral consonants and r are separated. || 1.6.6 || ektmaj me janan y"in m*h ca ki)kar | mayy tmaje +nanya-gatau cakre snehnubandhanam ||

TRANSLATION 2, #other- a )o#an- &ned&cated- a #enia* servant- had on*, #e as a son. She therefore had /reat affection for #e- her on*, she*ter. CO223NTAR4 #he had only one son * myself !ektmaj". || 1.6.< || ssvatantr na ka%psd y"ga-kema mamecchat | asya hi vae %"k" y" drumay yath || TRANSLATION :eca&se she )as dependent- tho&/h she )anted to protect #e she co&*d not do so. =&st as a p&ppet #aster contro*s a fe#a*e p&ppet- the Lord contro*s a** peop*e. CO223NTAR4 %ecause she was dependent on others, she could not !na ka%p" protect me. || 1.6.> || aha ca tad-brahma-ku%e ivs tad-apekay1 | dig-dea-k%vyutpann" b%aka paca-hyana || TRANSLATION On*, five ,ears o*d- inexperienced )ith ti#e- p*ace and direction- I *ived in a brhmaa ho&se- )ith the "e*ief that she )o&*d never *eave #e. CO223NTAR4 ,ad-apekay means with the expectation that she would not give me up. || 1.6.? || ekad nirgat gehd duhant nii g pathi | sarp" +daat pad sp! a k!pa$ k%a-c"dita || TRANSLATION
#ome versions have upekay-

One ti#e- a sna'e- i#pe**ed ", ti#e- to&ched ", her foot- "it #, poor #other )ho had /one fro# the ho&se to #i*' the co) at ni/ht and )as )a*'in/ a*on/ the path. CO223NTAR4 .uhantm means to mil . || 1.6.1@ || tad tad aham asya bhaktn am abhpsata | anugraha manyamna prti ha diam uttarm || TRANSLATION Considerin/ that her death )as the #erc, of the Lord )ho is concerned for the )e*fare of his devotees- I departed i##ediate*, for the north. CO223NTAR4 ,onsidering the death of my mother ! tat" as the mercy of the Lord, I departed !prti ham" to the north. 'e did so without performing her funeral rites. -se of parasmaipadam verb is poetic license. || 1.6.11 || spht janapads tatra pura-grma-vrajkarn | khe a-kharva a-v ca vanny upavanni ca || TRANSLATION I passed thro&/h *ar/e pop&*ated areas- capita*s- brhmaa vi**a/es- co)herd vi**a/es- #ines- far#s- vi**a/es on #o&ntain sides- /ardens of f*o)ers and "ete*- )i*d /roves and p*antations. CO223NTAR4 .our verses are connected together with the following general structure/ leaving behind the inhabited areas, I continued wal ing, and saw a large forest. /ura means capital cities. 0ccording to %h1gu) vipr ca vipra-bh!ty ca yatra caiva vasanti te | sa tu grma iti pr"kta dr$ vsa eva ca || $hat place where brhma$as and their servants live is called grma. It also refers to a living place of dras.

#raja means cow sheds- 0karn means mines, from which 2ewels are dug. 1heta means farming village. 1harva a means villages on the sides of mountains. 3r %h1gu says) ekat" yatra tu grm" nagara caikata sthitam | mira tu kharva a nma nad-giri-samrayam || 4hen villages and towns situated on rivers or mountains become mixed together as one it is called kharva a. # means gardens of flowers and betel. #anni refers to groups of trees growing together by themselves. 2pavanni refers to groups of trees which were planted. || 1.6.15A18 || citra-dhtu-vicitrdrn ibha-bhagna-bhuja-drumn ja%ay chiva-ja%n na%in sura-sevit citra-svanai patra-rathair vibhramad bhramara-riya na%a-ve$u-ara-stamba-kua-kcaka-gahvaram eka evtiyt" +ham adrka vipina mahat gh"ra pratibhaykra vy%"%ka-ivjiram TRANSLATION Passin/ ", #o&ntains co*ored )ith /o*d and si*ver- trees )ith "ranches "ro'en ", e*ephants- poo*s )ith fresh )ater- and *a'es &sed ", the devats"ea&tified ", "ees )anderin/ a"o&t- a)a'ened ", the so&nds of "irdsB a** a*one- I sa) a h&/e- rep&*sive- fearso#e forest dense )ith reeds- cane- c*&#ps of ara /rass, kua /rass and ho**o) "a#"oo )hich )as the p*a,/ro&nd for sna'es- o)*s and Cac'a*s. CO223NTAR4 $here were mountains resplendent with silver and gold and trees whose branches were bro en by elephants. $here were ponds with auspicious water and la es !na%i$". 4hat type of la es were they( $he la es were beautified with bees wandering here and there roused by the sounds of birds ! patra-rathai". $he grammatical sense of these verses is 5assing all these towns and la es, I saw a dense forest. 3tamba means clumps of grass. 4mara-k"a explains ve$ava kcaks te srye svananty ani%"ddhat) kcaka is hollow bamboo which ma es noise

when blown by the wind. 5h"ram means repulsive because of its fearsome form. It was the playground ! ajram" of sna es, owls and 2ac als. I did not have surprise or fear in seeing those surprising and fearsome things, because my mind was absorbed in tasting the sweetness of the Lord at that time. || 1.6.19 || parirntendriytmha t! -part" bubhukita | sntv ptv hrade nady upa sp! " gata-rama || TRANSLATION Senses and "od, exha&sted- thirst, and h&n/r,- after "athin/ in a poo* of a river- I perfor#ed camana and too' rest. || 1.6.1; || tasmin nirmanuje +ra$ye pippa%"pastha rita5 | tmantmnam tmastha yath-rutam acintayam || TRANSLATION In that deso*ate forest- sittin/ at the "ase of a pippala tree- I concentrated ", &sin/ #, inte**i/ence on Para#t# sit&ated )ithin #, #ind- as I had "een ta&/ht. CO223NTAR4 #itting !rita" at the base of an avattha tree !pippa%"pasthe", in the manner I had heard from the mendicants ! yath rutam", not surpassing the meditation using the mantra given, using my intelligence !tman", I contemplated 5aramtm 6tmnam" who was situated in my mind, and who resided there permanently because I had developed prema|| 1.6.16 || dhyyata cara$mbh"ja bhva-nirjita-cetas | autka$ hyru-ka%kasya h!dy sn me anair hari || TRANSLATION

7sthita7 iti m%a- kay" kvacit p ha 8

As I #editated on the *ot&s feet of the Lord )ith a #ind con1&ered ", prema)ith tears in #, e,es fro# *on/in/- step ", step the Lord #ade his appearance in #, #ind. CO223NTAR4 0s I meditated in the mind ! h!di" with the mind !cetas" con9uered by prema !bhva-nirjita", the Lord step by step made his appearance before me !st". 3r anai !gradually" can mean that first he appeared in the heart, and then he appeared in the three functions of the mind: nose, ear and eye, so that I could experience the fragrance of his body, the sound of his an le bells and the beauty of his face. 4hat happened to me( I had tears in my eyes because of longing. || 1.6.1< || premtibhara-nirbhinna- pu%ak)g" +tinirv!ta | nanda-samp%ave %n" npayam ubhaya mune || TRANSLATION 2, *i#"s covered in distinct /oose "&#ps o&t of excessive prema- fi**ed )ith de*i/ht- I fainted o&t of "*iss- and co&*d not see #,se*f or the Lord . CO223NTAR4 'is limbs were covered with distinct goose bumps because of the excessive prema. $his indicates that all his limbs developed the symptoms of prema at that time. $he phrase can also mean that he was covered with goose bumps erupting so much that the prema was difficult to bear. 'e then fainted out of bliss ! nanda-samp%ave %na". I did not see myself or the Lord !ubhayam". || 1.6.1> || rpa bhagavat" yat tan mana-knta ucpaham | apayan sahas"ttasthe8 vaik%avyd durman iva || TRANSLATION S&dden*, not seein/ the attractive for# of the Lord )hich destro,s a** *a#entation- I "eca#e a/itated fro# the sorro) of separation. I "eca#e despondent *i'e so#eone )ho has *ost a treas&re. CO223NTAR4

7uttasthau7 ity api p ha kvacit tathpy tmanepadap ha eva yukta 8

#uddenly not seeing the Lord, I became roused. Li e a man who has lost a treasure, I became despondent !durman". || 1.6.1?|| did!kus tad aha bhya pra$idhya man" h!di | vkam$" +pi npayam avit!pta ivtura || TRANSLATION Desirin/ to see that for# a/ain- I fixed #, #ind in the heart. Tho&/h I *oo'ed intent*,- I did not see that for#. Dissatisfied- I "eca#e *i'e a diseased person . CO223NTAR4 /ra$idhya means having fixed. || 1.6.5@ || eva yatanta vijane mm hg"car" girm | gambhra-%ak$ay vc uca praamayann iva || TRANSLATION As I endeavored to see hi# in that *one*, p*ace the Lord- inexpressi"*e ", )ords- then spo'e to #e )ith affectionate )ords- )hich re#oved #, /rief. CO223NTAR4 $he Lord is beyond the description of words !girm ag"cara" as stated by the ruti: yat" vc" nivartante: the Lord, from whom words return without attaining him. !,aittirya 2paniad 6.<.+" $he Lord who cannot be approached by words spo e to me. I had an experience of his sweet sounding words by my ears. %ecause Nrada had bhakti arising from vaidhi-sdhana8 he had reali=ation of the sweetness of the Lord>s fragrance, beauty and speech in his present body. $he complete experience with all other types of sweetness !touch, taste etc.", would be experienced in the future in his spiritual body ! siddha-deha". %y this !his sweet words", the Lord removed all types of lamentation and suffering which had arisen by not seeing 'im. $he word iva !somewhat" is used because his love in longing, caused by separation, had not been fully satisfied. || 1.6.51 || hantsmin janmani bhavn m m dra um ihrhati | avipakva-kay$ durdar" +ha kuy"ginm ||

TRANSLATION Oh( In this "od, ,o& )i** not "e a"*e to see #e a/ain. :&t *ax practitioners )ho sti** have so#e conta#ination cannot see #e at a**. CO223NTAR4 4hat did he say( 3h& ! hanta" $his is an address made out of affection. In this birth, having the body of a practitioner, you cannot see me. I am invisible !durdara" to those faulty practitioners of y"ga !kuy"ginm" whose contaminations such as lust have not been burned up. < $he intention here is to say %ut I showed myself to you. $herefore you are not a faulty practitioner. || 1.6.55 || sak!d yad darita rpam etat kmya te +nagha | mat-kma anakai sdhu sarvn mucati h!c-chayn || TRANSLATION O sin*ess Nrada( I sho)ed #,se*f once to prod&ce a desire in ,o& to see #e. The devotee so desirin/ #e /rad&a**, "eco#es freed of a** #ateria* desires. CO223NTAR4 %ut 2ust show yourself once more to me& #eeing me only once, not many times, is enough to produce desire for me !kmya". %y only slight increase in longing, prema will not develop to the state of youthfulness in a person having somewhat wea prema. ?y rule is that I show myself one time only to a person practicing in his present body !in his sdhaka-deha" who has developed prema. $he infant state of prema in the sdhaka+s body matures to a youthful state in the siddha-deha by an increase of prema arising from longing in separation. $hat youthful prema allows the devotee to see me constantly and serve me directly. I alone, and not my devotee, now the process of fulfilling the desires of my devotee. @ou, who simply desire me ! mat-kma", even without having seen me, will become free from all desires for material en2oyment !h!ccayn". $his statement does not actually apply to Nrada since he did not have any material desires, being at the level of prema already. %ut saying this, the Lord shows the nature of devotion. 0dditionally by saying this, the Lord increases the humility of Nrada.

ABva CosvmB mentions that some persons purify themselves, but remain with sattva-gu$a, and thus are attached to living in the forest.

|| 1.6.58 || sat-sevaydrghaypi jt mayi d!*h mati | hitvvadyam ima %"ka gant maj-janatm asi || TRANSLATION :, servin/ the devotees for even a short ti#e- ,o&r inte**i/ence "eca#e fir#*, fixed in #e. 6hen ,o& /ive &p this "od, of *o) "irth- ,o& )i** "eco#e #, associate. CO223NTAR4 %y serving the devotees for even a short time ! adrghay" you developed strong intelligence in me. Civing up the low body ! avadyam %"kam", you will become my associate !maj-janatm". || 1.6.59 || matir mayi nibaddheya na vipadyeta karhicit | praj-sarga-nir"dhe +pi sm!ti ca mad-anugraht || TRANSLATION 4o&r inte**i/ence "ein/ a"sor"ed in #e )i** never "e destro,ed. 3ven at the ti#e of creation and destr&ction of the *ivin/ entities- ", #, #erc,- ,o&r #e#or, of the previo&s kalpa )i** not "e destro,ed. CO223NTAR4 @our concentration on me will not perish because it has been fixed upon me by prema. %ecause I am eternal, the remembrance of me is also eternal. || 1.6.5; || etvad uktv"pararma tan mahad bhta nabh"-%i)gam a%i)gam varam | aha ca tasmai mahat mahyase r$vanma vidadhe 7nukampita || TRANSLATION Eavin/ spo'en this- the Lord- )hose )ords are the hi/hest proof- )hose )ords appeared in the s',- )ho )as not visi"*e to the e,es- and )ho )as capa"*e of "esto)in/ #erc, to the #ost fa**en "o,- the Lord stopped spea'in/. Receivin/ his #erc,- I *o)ered #, head to /reatest of the /reat.

CO223NTAR4 9ahad-bhutam is a name of the Lord in the neuter gender. $he ruti says asya mahat" bhtasya nivasitam etad yad !g-veda ) the breathing of the Lord called 9ahadbhta is the Dg*veda. !:!had-ra$yaka upaniad" #ince his breathing is the four Eedas, his words are the highest proof. #ince he gave blessings even to me, the low born son of a maid servant, he is called the one #upreme Lord ! varam"ne ;h" is capab%e". #ince the lord left a trace in the ether in the form of his spea ing to Nrada, he is called ! nabh"-%i)gam". 'e is called a%i)gam because he is not visible to the eyes. || 1.6.56 || nmny anantasya hata-trapa pa han guhyni bhadr$i k!tni ca smaran | g parya as tu a-man gata-sp!ha k%a pratkan vimad" vimatsara || TRANSLATION Fivin/ &p sh,ness- I "e/an to chant the na#es of the &n*i#ited Lord- and to re#e#"er his #ost exce**ent- hidden pasti#es. I )andered the earth )ith satisfied #ind- )itho&t #ateria* desires- )itho&t pride or se*fishness- )aitin/ for that ti#e. CO223NTAR4 1!tni refers to the Lord>s pastimes. 1%am pratkan !expecting the time" means 4hen will that time come when I will become an associate of the Lord( I had no pride or selfishness since I always thought 4ho is more fallen than I( || 1.6.5< || eva k!$a-mater brahman nsaktasyma%tmana | k%a prdurabht k%e ta*it saudman yath || TRANSLATION O brhmaa +,sa( Concentratin/ on*, on GHI$a- not attached to #ateria* enCo,#ent and p&re in #ind- the ti#e of receivin/ #, spirit&a* "od, occ&rred si#&*taneo&s*, )ith that of /ivin/ &p #, #ateria* "od,- *i'e *i/htnin/ f*ashin/ si#&*taneo&s*, )ith *i/htnin/. CO223NTAR4

0t the time of dissolving my subtle and gross bodies ! k%e", the time !k%a" that I was waiting for expectantly for a long time made its appearance. $hat is the meaning. It is li e saying $he time when the ing went was the time he arrived. It is said that the intelligence, even when identified with the Lord completely, being non*different, still has the ability to ma e distinctions. %ut this case was different. Intelligence could not ma e a distinction. #uddenly the two times !disappearance of the material body and attainment of the spiritual body" simultaneously made their appearance, connected closely li e sub2ect and predicate. 0n example is given. It is li e the simultaneity of lightning with another flash of lightning. Aust as sometimes lightning appears at the same time as another flash of lightning, similarly at the exact time of giving up my material body, the time of receiving my spiritual body as an associate also occurred. || 1.6.5> || prayujyamne mayi t uddh bhgavat tanum | rabdha-karma-nirv$" nyapatat pca-bhautika || TRANSLATION Eavin/ "een a)arded a transcendenta* "od, "efittin/ an associate of the Lord- the "od, #ade of five #ateria* e*e#ents- )ith karmas re*atin/ to the present "od,- fe** a)a,. CO223NTAR4 $he Lord previously promised hitvvadyam ima %"ka gant majjanatm asi) giving up this low body you will become my associate. !#% +.F.6;" 0t the time of being made to accept a body which was uddhasattva !uddhm" because it was not a material body and because it belonged to the Lord !bhgavat", my material body ! pca-bhautika" fell away. Civing up my material body and attaining a spiritual body were simultaneous, li e the expression I am wal ing while the cows are being mil ed. $he Lord>s own words were hitvvadyam ima %"kam. $he use of the verb form hitv !giving up the material body" in this case indicates simultaneously giving up the material body while receiving the spiritual body. It is said) kvacit tu%ya-k%e +pi upaviya bhu)kte !$at-k!tya patati caku sam%ya hasati mukha vydya svapitty dikam upasa)khyeyam $here are examples in which the participles indicate simultaneous actions as in sitting down and eating, assuming

debts and falling from esteem, closing the eyes and laughing, lowering the head and falling asleep. :h-v!tti GrBdhara #vmB says anena prada-tannm akarmrabdhatva uddhatva nityatvam ity di scita bhavati ) what is said in this verse is that the bodies of the associates of the Lord are pure, without prrabdha-karmas, and eternal. $he bahuvrhi compound rabdha-karmanirv$a means that he had destroyed the karmas li e fire burning wood. %ut this means that the prrabdha-karmas were not destroyed 2ust now, but previously for that is accomplished by sdhana. /rrabdha-karmas do not remain with the devotees who have developed prema-bhakti. .or those practicing pure bhakti, destruction of prrabhda-karmas ta es place during sdhana-bhakti- It will be said in the story of 5riyavrata) naiva-vidha purua-kra urukramasya pus tad-a)ghri-rajas jita-a*-gu$nm citra vidra-vigata sak!d dadta yan-nmadheyam adhun sa jahti tanvam #uch power is not surprising from persons who have con9uered the six senses by the dust from the lotus feet of the Lord, since even an outcaste becomes immediately free of bondage of karma by chanting the LordHs name once. #% I.+.;I 'ere is the meaning of the verse. $his is not so ama=ing for such a type of person. 4hat should be ama=ing( Jven an outcaste ! vidravigata" who chants the name of the Lord once, now, at the time of accepting the name, gives up his body ! tanvam". #ince we do not see anyone giving up their body simultaneously with chanting, body here means his prrabdha-karmas which are being experienced in the present body. $his is the opinion of some. 3thers say by the association of bhakti8 li e a touchstone, the body made of the three gu$as becomes free of the gu$as8 as seen in the case of Khruva. $hus, giving up the body means giving the body made of three gu$as. $his will be explained later at the beginning of the rsa dance with jahur gu$a-maya deha sadya prak$a-bandhan ) free of bondage, those g"ps abandoned their gross material bodies made of gu$as- !#% +L.6M.++"

%ut others say that sometimes the Lord shows devotees, literally, giving up their bodies in order that the opinion of others not be negated. $hus Nrada, who had developed prema already, gave up his body. 'owever it should be understood that he had already destroyed his prrabdha-karmas during his practice of bhakti- GrB*NOpa CosvmB explains this) yad brahma*s Pt* 1ti*niPQhaypi vinRam yti vin na bhogaiS 8 apaiti nma sphura$ena tat te prrabdha-karmeti virauti veda 88 $he Eedas declare that although meditation on impersonal %rahman cannot bring freedom from past karma, 3 'oly Name, your appearance at once ma es all prrabdha-karma disappear. 'm aka < If the intended meaning was when Nrada>s prrabdha-karmas, were destroyed, his body fell away the phrase would expressed as prrabdha-karma-nirv$e nyapatat pcabhautika . %ut this grammatical structure has not been used and instead a bahuvrhi compound has been used. $hus the meaning is a general statement for the devotees, the body which has had its prrabhda-karmas destroyed will fall away. || 1.6.5? || ka%pnta idam dya ayne +mbhasy udanvata | iayi"r anupr$a vivie +ntar aha vibh" || TRANSLATION At the end of the kalpa )hen :rah# )ithdre) the &niverse )ith his "reathin/- I entered into :rah# )ho desired to s*eep in Nr,a$a- )ho )as *,in/ in the )ater of the on*, ocean. CO223NTAR4 If you have an eternal body, then why are you nown to be born from %rahm in this #vyambhuva*manvantara( It is said utsa)gn nrad" jaje) Nrada was born from the deliberation of %rahm, which is the best part of the body. !#% ;.+6.6;" $hat is true. Aust as the Lord for his particular pastimes enters the womb of Keva B, from the pastimes of being the son of %rahm, at the end of the previous ka%pa !%rahm>s previous day", I entered the body

of %rahm. 4hen %rahm withdrew the three worlds ! idam dya", I entered along with his breathing into %rahm who desired to go to sleep in NryaTa !ay$e", who was sleeping in the water of the only ocean !udantava". tat" +vatrya vivtm deham viya cakri$a | avpa vai$av nidrm ekbhytha vi$un || 'aving appeared, %rahm, entering the body of EiPTu, becoming one with EiPTu, then went into EiPTu>s spiritual sleep. 1rma /ur$a 0nother version has svyane instead of ayne. $his means in his controller, who is the water. $he expression e9uates NryaTa with the water, because he is non*different from it. || 1.6.8@ || sahasra-yuga-paryante utthyeda sis!kata | marci-mir !aya pr$ebhy" +ha ca jajire || TRANSLATION At the end of tho&sand yuga c,c*es- :rah# a)o'e and other sa/es and I appeared fro# the senses of :rah#- )ho desired to create the &niverse a/ain. CO223NTAR4 0t the end of thousand yuga cycles means at the end of the previous ka%pa and the beginning of this ka%pa. ?arBci and other sages ! marcimir" and I were born from the senses of %rahm.I <ajire instead of jajimaha is poetic license. || 1.6.81 || antar bahi ca %"ks trn paryemy askandita-vrata | anugrahn mah-vi$"r avighta-gati kvacit || TRANSLATION

ABva CosvmB explains that their birth is actually awa ening from sleep only. Nrada has an eternal body, but sometimes special jvas ta e up the form of Nrada as well.

6ith contin&o&s )orship of the Lord- ", the /race of 2ahAviI$&- I trave* o&tside and inside the &niverse )ith no o"stac*es at a**. CO223NTAR4 I am not li e ?arBci and other sages with material bodies, under the influence of their own karmas, involved in karma-y"ga, nor li e the Uumras, involved in 2na. I am above the paths of material engagement and renunciation/ I worship the Lord, and exist independently. $his is expressed in this verse. $hose who are karmay"gs do not go beyond the universe. $hose who have attained brahman by very difficult austerities do not go into the material universe out of fear of the bondage of karma. %ut I, fixed in continuous devotion to the Lord, travel outside and inside the universe. 3r outside can mean I travel outside the universe to Eai uTQha. $hus it is said) sana dy niv1tt hye te ca dharme niyo2itS 8 prav1tt hye marBcdy mu tai aV nradaV munim 88 $he Uumras are on the path of detachment and ?arBci and others are engaged in the path of material life. 3nly Nrada is liberated. 'arasiha /ur$a || 1.6.85 || deva-dattm im v$ svara-brahma-vibhitm | mrcchayitv hari-kath gyamna carmy aham || TRANSLATION P*a,in/ mrcchanas and lpas on the va /iven ", the Lord- &sin/ the seven sacred notes of the sca*e- I )ander a"o&t sin/in/ the /*ories of the Lord. CO223NTAR4 Nrada>s paraphernalia, not available to any other person in the material world, is also constantly with him at all times wherever he goes. $hat is explained in two verses. $he v$a was given by U1PTa. $his is narrated in the =i)ga /ur$a. 3vara refers to the seven notes of the scale. %ecause they manifest brahman !the Lord" they are called brahma !svara-brahma". 9rcchayaitv means that he played music filled with mrcchana, %pa and other expressive modes. || 1.6.88 || pragyata sva-vry$i trtha-pda priya-rav |

hta iva me ghra darana yti cetasi || TRANSLATION 6hen I sin/ his /*ories- the Lord )ho #a'es an, p*ace that he to&ches ho*,and )ho is attracted to those )ho sin/ his /*ories- 1&ic'*, appears in #, heart- as if "ein/ ca**ed. CO223NTAR4 /riya-rav means that U1PTa goes wherever his glories are sung, since he is attracted to that. F ,rtha-pda means that wherever the Lord goes becomes a holy place. $he Lord actually is controlled by bhakti8 and thus appears without being called. $herefore the verse says that he comes as if being called. || 1.6.89 || etad dhy tura-cittn mtr-sparecchay muhu | bhava-sindhu-p%av" d! " hari-carynuvar$anam || TRANSLATION Jor persons )hose #inds are constant*, aff*icted )ith desires for enCo,#ent of sense o"Cects- I have direct*, experienced that sin/in/ the /*ories of the Lord is the "oat for crossin/ #ateria* existence. CO223NTAR4 $his verse summari=es the topic being discussed. .or those whose minds are afflicted by the desire for en2oyment ! spara" of sense ob2ects !mtr", which is an ocean, the boat ! bhava-sindhu-p%ava" for crossing that ocean is praising the Lord>s activities. I have directly seen !experienced" that !d!ta". $here is no proof necessary. %ecause krtana is the main a)ga out of many a)gas of bhakti8 it is mentioned. 'owever the statement should mean that all a)gas of bhakti will be effective. || 1.6.8; || yamdibhir y"ga-pathai kma-%"bha-hat" muhu mukunda-sevay yadvat tathtmddh na myati

ABva CosvmB explains that he is attracted not for his own glorification, but to give mercy to those devotees.

TRANSLATION The tm constant*, aff*icted ", *&st and /reed )i** not "e satisfied ", aaga-yoga and other paths as #&ch as ", direct service to 2&'&nda. CO223NTAR4 $hough it is ascertained that the state of bhakti is real liberation, y"ga and jana mixed with bhakti will not pacify the tm as much as pure bhakti. 0tm is not pacified by y"ga !y"ga-pathai" as much as by serving ?u unda directly !addh". It is established that y"ga and other processes without bhakti are futile pureha bhman bahav" +pi y"ginas tvad-arpiteh nija-karma%abdhay vibudhya bhaktyaiva kath"pantay prapedire +j" +cyuta te gati parm 3 almighty Lord, in the past many y"gs in this world achieved the platform of devotional service by offering all their endeavors unto @ou and faithfully carrying out their prescribed duties. $hrough such devotional service, perfected by the processes of hearing and chanting about @ou, they came to understand @ou, 3 infallible one, and could easily surrender to @ou and achieve @our supreme abode. #% +L.+<.I naikarmyam apy acyuta-bhva-varjita na "bhate jnam a%a nirajanam kuta puna avad abhadram vara na crpita karma yad apy akra$am Jven the stage of 2na without the bondage of karma is not glorious if it is devoid of bha ti to the #upreme Lord. 4hat is the use of having destroyed ignorance( 4hat then to spea of sakma-karma which causes suffering, both, during practice and at the stage perfection, and nikma-karma8 when not offered to the Lord( #% +.I.+6 $herefore this verse must only refer to y"ga and other processes mixed with bhakti, since they otherwise would give no results at all. 0nd even if these processes pacify the tm to some extent, they do not pacify it to the extent that pure bhakti alone * serving ?u unda without these processes * does. $hese mixed processes will not satisfy tm completely)

bhavatnudita-prya ya" bhagavat" +ma%am yenaivsau na tuyeta manye tad darana khi%am @ou have not sufficiently described the glories of the spotless Lord U1PTa. %ecause your mind could never be satisfied with Eednta, I thin that writing the Eednta*sOtras is insufficient. #% +.I.W $hough bhakti is described later as a means of liberation, three types of bhakti are seen) pure bhakti !keva%a(, mixed bhakti but with bhakti being predominant !prdhnya" and mixed bhakti but with bhakti being secondary !gu$a-bhva". 1eva%a-bhakti is illustrated in verses such as tyaktv sva-dharmam !#% +.I.+X" and aha purtta-bhava !#% +.I.6;". /rdhnya-bhakti is illustrated in the following) kurv$ yatra karm$i bhagavac-chikaysak!t g!$anti gu$a-nmni k!$asynusmaranti ca 4hen those engaged in karma continuously perform those activities according to the instruction of the Lord, they also chant and remember the 9ualities and names of U1PTa. #% +.I.;F 5u$a-bhva-bhakti is illustrated as follows) yad atra kriyate karma bhagavat-parit"a$am jna yat tad adhna hi bhakti-y"ga-samanvitam $hat jna which arises from karma which is pleasing to the Lord because of being offered to him is endowed with bhakti- #% +.I.;I 1eva%a-bhakti, practiced by a person who is nikma, also called as ananya-bhakti8 uddha-bhakti8 nirgu$a-bhakti8 uttama-bhak%ti and aki$canabhakti8 gives prema as a result. /rdhnya-bhakti, classified as karmamira-bhakti8 jna-mira-bhakti, and y"ga-mira-bhakti and practiced by those who are nta, produces rati !bhva" and liberation for some. If one of these persons gets the association of a person with dsya-bhva or other sentiments, because of the predominance of bhakti desiring dsya or other sentiments, that person will achieve prema from that

dsya or other bhva with a prominence of reverential !aivarya" mood. In gu$a-bhva-bhakti, bhakti does not reveal is own results and name. It is only an assistant of karma, 2na and y"ga which cannot produce results without bhakti+s presence. :hakti in this case is only secondary !ta ashta". :hakti-mira-karma8 bhakti-mira-jna and bhakti-mira-y"ga produce liberation. $hus in this scripture, only two types of bhakti are accepted) keva%a and pradhnbht- 0ll this Nrada instructed to Eysa, who explains this in the $welfth ,anto. || 1.6.86 || sarva tad idam khyta yat p! " +ha tvaynagha | janma-karma-rahasya me bhavata ctma-t"a$am || TRANSLATION O sin*ess +,sa( I have exp*ained a** this- confidentia* 'no)*ed/e a"o&t #, "irth and activities a"o&t )hich ,o& have as'ed so that ,o&r #ind )i** "e satisfied. CO223NTAR4 3arvam here refers to the appearance of Nrada>s bhakti, its types, growth and result/ the activities of the devotee/ destruction of prrabdha-karma/ how the devotee leaves his body/ achieving a spiritual body without karmas. It is called secret !rahasyam" because it is not understood by those who study Eednta. || 1.6.8< || sta uvca eva sambhya bhagavn nrad" vsav-sutam | mantrya v$ ra$ayan yayau yd!cchik" muni || TRANSLATION S ta said! Nrada- free*, #ovin/ )itho&t #ateria* #otive- havin/ spo'en to +,sa- the son of Sat,avat.- and ta'in/ *eave- departed )hi*e ta'in/ p*eas&re in his va! CO223NTAR4 Ymantrya means ta ing leave. >d!cchika means that Nrada moves about without a motive. :hakti is also yd!cchik, and so is the devotee.

Civing association to Eysa is also yd!cchika. Long live these three types of causelessness concerning devotion. || 1.6.8> || ah" devarir dhany" +ya yat-krti r)gadhanvana | gyan mdyann ida tantry ramayaty tura jagat || TRANSLATION Oh( Nrada is #ost fort&nate "eca&se- sin/in/ and reCoicin/ in the /*ories of GHI$a )ith his va- he /ives "*iss to the s&fferin/ )or*d. CO223NTAR4 $his verse reveals astonishment. ,antry means with the v$a.