Dedication Slokas from the Srimad Bhagavatam

 
BY: VYASASAN DAS
 
June 14, 2016 —
Anyone who has had the good fortune to read and study Srila Prabhupada’s epic Srimad Bhagavatam will know that on the title page of each and every volume is a dedication sloka. I thought it would be interesting to compile a list of the dedication slokas from all of the original books. I stopped this collection of slokas with the Tenth Canto, Part Three, as this is where Srila Prabhupada left off, and where my collection of Srimad Bhagavatams stops.
 
FIRST CANTO
Part One Chapters 1-7 1.3.43
kṛṣṇe sva-dhāmopagate
dharma-jñānādibhi
saha
kalau na
ṣṭa-dśām ea
pur
āārko ‘dhunodita
kṛṣṇein Kṛṣṇa’s; sva-dhāmaown abode; upagatehaving returned; dharmareligion; jñānaknowledge; ādibhicombined together; sahaalong with; kalauin the Kali-yuga; naṣṭa-dśāmof persons who have lost their sight; eaall these; purāa-arkathe Purāa which is brilliant like the sun; adhunā—just now; uditahas arisen.
This Bhāgavata Purāa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāa.
 
Part Two Chapters 8-12 1.8.18
kunty uvāca
namasye puru
a tvādyam
īśvara prakte param
alak
ya sarva-bhūtānām
antar bahir avasthitam
kuntī uvāca—Śrīmatī Kuntī said; namasye—let me bow down; puruamthe Supreme Person; tvā—You; ādyamthe original; īśvaramthe controller; prakteof the material cosmos; parambeyond; alakyamthe invisible; sarvaall; bhūtānāmof living beings; antawithin; bahiwithout; avasthitamexisting.
Śrīmatī Kuntī said: O Kṛṣṇa, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.
 
Part Three Chapters 13-19 1.17.10-11
yasya rāṣṭre prajā sarvās
trasyante s
ādhvy asādhubhi
tasya mattasya na
śyanti
k
īrtir āyur bhago gati
ea rājñā paro dharmo
hy ārtānām ārti-nigraha

ata ena
vadhiyāmi
bh
ūta-druham asattamam
yasya—one whose; rāṣṭrein the state; prajāliving beings; sarvāone and all; trasyanteare terrified; sādhviO chaste one; asādhubhiby the miscreants; tasyahis; mattasyaof the illusioned; naśyanti—vanishes; kīrtifame; āyuduration of life; bhagafortune; gatigood rebirth; eathese are; rājñāmof the kings; parasuperior; dharmaoccupation; hicertainly; ārtānāmof the sufferers; ārtisufferings; nigrahasubduing; atatherefore; enamthis man; vadhiyāmiI shall kill; bhūta-druhamrevolter against other living beings; asat-tamamthe most wretched.
O chaste one, the king’s good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings.
 
SECOND CANTO
Part One Chapters 1-6 2.1.11
etan nirvidyamānānām
icchatām akuto-bhayam
yoginā
npa nirīta
harer n
āmānukīrtanam
etat—it is; nirvidyamānānām—of those who are completely free from all material desires; icchatām—of those who are desirous of all sorts of material enjoyment; akuta-bhayamfree from all doubts and fear; yogināmof all who are self-satisfied; npaO King; nirītamdecided truth; hareof the Lord, Śrī Kṛṣṇa; nāmaholy name; anuafter someone, always; kīrtanamchanting.
O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.
 
Part Two Chapters 7-10 2.9.33
aham evāsam evāgre
nānyad yat sad-asat param
paścād aha
yad etac ca
yo ‘va
śiyeta so ‘smy aham
aham—I, the Personality of Godhead; eva—certainly; āsam—existed; eva—only; agre—before the creation; na—never; anyat—anything else; yat—all those; sat—the effect; asat—the cause; param—the supreme; paścāt—at the end; aham—I, the Personality of Godhead; yat—all these; etat—creation; ca—also; yaeverything; avaśiyetaremains; sathat; asmi—I am; aham—I, the Personality of Godhead.
Brahmā, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.
 
THIRD CANTO
Part One Chapters 1-8 3.8.26
pusā sva-kāmāya vivikta-mārgair
abhyarcat
ā kāma-dughāghri-padmam
pradar
śayanta kpayā nakhendu-
mayūkha-bhinnā
guli-cāru-patram
pusāmof the human being; sva-kāmāyaaccording to the desire; vivikta-mārgaiby the path of devotional service; abhyarcatāmworshiped; kāma-dugha-aghri-padmamthe lotus feet of the Lord, which can award all desired fruits; pradarśayantam—while showing them; kpayā—by causeless mercy; nakhanails; indumoonlike; mayūkharays; bhinnadivided; agulifigures; cāru-patramvery beautiful.
The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.
 
Part Two Chapters 9-13 3.15.25
yac ca vrajanty animiām ṛṣabhānuvttyā
d
ūre yamā hy upari na sphaīya-śīlā
bhartur mitha
suyaśasa kathanānurāga-
vaiklavya-b
āpa-kalayā pulakī-ktāgā
yat—Vaikuṇṭha; caand; vrajantigo; animiāmof the demigods; ṛṣabha—chief; anuvttyā—following in the footsteps; dūrekeeping at a distance; yamāregulative principles; hicertainly; upariabove; naus; sphaīyato be desired; śīlāgood qualities; bhartuof the Supreme Lord; mithafor one another; suyaśasaglories; kathana—by discussions, discourses; anurāga—attraction; vaiklavya—ecstasy; bāpa-kalayā—tears in the eyes; pulakī-ktashivering; agābodies.
Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even though they do not care for meditation and other austerities. The kingdom of God is above the material universes, and it is desired by Brahmā and other demigods.
 
Part Three Chapters 17-24 3.21.13
ṛṣir uvāca
ju
ṣṭa batādyākhila-sattva-rāśe
s
āsiddhyam akṣṇos tava darśanān na
yad-dar
śana janmabhir īya sadbhir
āśāsate yogino rūha-yogā
ṛṣi uvācathe great sage said; juṣṭamis attained; bataah; adyanow; akhilaall; sattvaof goodness; rāśewho are the reservoir; sāsiddhyamthe complete success; akṣṇoof the two eyes; tavaof You; darśanātfrom the sight; naby us; yatof whom; darśanamsight; janmabhithrough births; īyaO worshipable Lord; sadbhigradually elevated in position; āśāsate—aspire; yoginayogīs; rūha-yogāhaving obtained perfection in yoga.
The great sage Kardama said: O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation, advanced yogīs aspire to see Your transcendental form.
 
Part Four Chapters 25-33 3.27.26
eva vidita-tattvasya
prak
tir mayi mānasam
yu
ñjato nāpakuruta
ātmārāmasya karhicit
evam—thus; vidita-tattvasya—to one who knows the Absolute Truth; praktimaterial nature; mayion Me; mānasamthe mind; yuñjatafixing; nanot; apakurutecan do harm; ātma-ārāmasyato one who rejoices in the self; karhicitat any time.
The influence of material nature cannot harm an enlightened soul, even though he engages in material activities, because he knows the truth of the Absolute, and his mind is fixed on the Supreme Personality of Godhead.
 
FOURTH CANTOM
Part One Chapters 1-8 4.7.45
brāhmaā ūcu
tva
kratus tva havis tva hutāśa svaya
tva
hi mantra samid-darbha-pātrāi ca
tva
sadasyartvijo dampatī devatā
agnihotra
svadhā soma ājya paśu
brāhmaāthe brāhmaas; ūcusaid; tvamYou; kratusacrifice; tvamYou; havioffering of clarified butter; tvam—You; huta-āśafire; svayampersonified; tvamYou; hifor; mantrathe Vedic hymns; samit-darbha-pātrāithe fuel, the kuśa grass and the sacrificial pots; caand; tvamYou; sadasyathe members of the assembly; tvijathe priests; dampatī—the chief person of the sacrifice and his wife; devatā—demigods; agni-hotram—the sacred fire ceremony; svadhā—the offering to the forefathers; somathe soma plant; ājyamthe clarified butter; paśuthe sacrificial animal.
The brāhmaas said: Dear Lord, You are sacrifice personified. You are the offering of clarified butter, You are the fire, You are the chanting of Vedic hymns by which the sacrifice is conducted, You are the fuel, You are the flame, You are the kuśa grass, and You are the sacrificial pots. You are the priests who perform the yajña, You are the demigods headed by Indra, and You are the sacrificial animal. Everything that is sacrificed is You or Your energy.
 
Part Two Chapters 9-19 4.15.6
ea sākād dharer aśo
j
āto loka-rirakayā
iya
ca tat-parā hi śrīr
anujajñe ‘napāyinī
eathis male; sākātdirectly; hareof the Supreme Personality of Godhead; aśapartial representative; jātaborn; lokathe entire world; rirakayā—with a desire to protect; iyamthis female; caalso; tat-parā—very much attached to him; hi—certainly; śrīthe goddess of fortune; anujajñetook birth; anapāyinī—inseparable.
In the form of King Pthu, the Supreme Personality of Godhead has appeared through a part of His potency to protect the people of the world. The goddess of fortune is the constant companion of the Lord, and therefore she has incarnated partially as Arci to become King Pthu’s queen.
 
Part Three Chapters 20-24 4.24.52
padā śarat-padma-palāśa-rociā
nakha-dyubhir no ‘ntar-agha
vidhunvatā
pradar
śaya svīyam apāsta-sādhvasa
pada
guro mārga-gurus tamo-juām
padā—by the lotus feet; śarat—autumn; padma—lotus flower; palāśa—petals; rociā—very pleasing; nakhanails; dyubhiby the effulgence; naour; anta-aghamdirty things; vidhunvatā—which can cleanse; pradarśaya—just show; svīyam—Your own; apāsta—diminishing; sādhvasam—the trouble of the material world; padam—lotus feet; guro—O supreme spiritual master; mārga—the path; guruspiritual master; tama-juāmof the persons suffering in ignorance.
My dear Lord, Your two lotus feet are so beautiful that they appear like two blossoming petals of the lotus flower which grows during the autumn season. Indeed, the nails of Your lotus feet emanate such a great effulgence that they immediately dissipate all the darkness in the heart of a conditioned soul. My dear Lord, kindly show me that form of Yours which always dissipates all kinds of darkness in the heart of a devotee. My dear Lord, You are the supreme spiritual master of everyone; therefore all conditioned souls covered with the darkness of ignorance can be enlightened by You as the spiritual master.
 
Part Four Chapters 25-31 4.28.53
api smarasi cātmānam
avijñāta-sakha
sakhe
hitv
ā mā padam anvicchan
bhauma-bhoga-rato gata
api smarasi—do you remember; ca—also; ātmānam—the Supersoul; avijñāta—unknown; sakham—friend; sakhe—O friend; hitvā—giving up; mām—Me; padam—position; anvicchan—desiring; bhauma—material; bhoga—enjoyment; rataattached to; gatayou became.
The brāhmaa continued: My dear friend, even though you cannot immediately recognize Me, can’t you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world.
 
FIFTH CANTO
Part One Chapters 1-13 5.5.1
ṛṣabha uvāca
n
āya deho deha-bhājā nloke
ka
ṣṭān kāmān arhate vi-bhujā ye
tapo divya
putrakā yena sattva
śuddhyed yasmād brahma-saukhya tv anantam
ṛṣabha uvācaLord Ṛṣabhadeva said; nanot; ayamthis; dehabody; deha-bhājāmof all living entities who have accepted material bodies; n-lokein this world; kaṣṭāntroublesome; kāmānsense gratification; arhatedeserves; vi-bhujāmof stool-eaters; yewhich; tapaausterities and penances; divyamdivine; putrakāMy dear sons; yenaby which; sattvam—the heart; śuddhyet—becomes purified; yasmāt—from which; brahma-saukhyam—spiritual happiness; tu—certainly; anantam—unending.
Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one’s heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.
 
Part Two Chapters 14-26 5.18.9
svasty astu viśvasya khala prasīdatā
dhy
āyantu bhūtāni śiva mitho dhiyā
mana
ś ca bhadra bhajatād adhokaje
āveśyatā no matir apy ahaitukī
svasti—auspiciousness; astu—let there be; viśvasya—of the entire universe; khalathe envious (almost everyone); prasīdatāmlet them be pacified; dhyāyantu—let them consider; bhūtāni—all the living entities; śivam—auspiciousness; mithamutual; dhiyā—by their intelligence; manathe mind; caand; bhadramcalmness; bhajatātlet it experience; adhokajein the Supreme Personality of Godhead, who is beyond the perception of mind. intelligence and senses; āveśyatām—let it be absorbed; naour; matiintelligence; apiindeed; ahaitukī—without any motive.
May there be good fortune throughout the universe, and may all envious persons be pacified. May all living entities become calm by practicing bhakti-yoga, for by accepting devotional service they will think of each other’s welfare. Therefore let us all engage in the service of the supreme transcendence, Lord Śrī Kṛṣṇa, and always remain absorbed in thought of Him.
 
SIXTH CANTO
Part One Chapters 1-5 6.3.31
śṛṇvatā gṛṇatā vīryāy
udd
āmāni harer muhu
yath
ā sujātayā bhaktyā
śuddhyen nātmā vratādibhi
tasmāt—therefore; sakīrtanamthe congregational chanting of the holy name; viṣṇoof Lord Viṣṇu; jagat-magalamthe most auspicious performance within this material world; ahasāmfor sinful activities; mahatām apieven though very great; kauravyaO descendant of the Kuru family; viddhiunderstand; aikāntikathe ultimate; niktamatonement.
One who constantly hears and chants the holy name of the Lord and hears and chants about His activities can very easily attain the platform of pure devotional service, which can cleanse the dirt from one’s heart. One cannot achieve such purification merely by observing vows and performing Vedic ritualistic ceremonies.
 
Part Two Chapters 6-13 6.12.8
lokā sapālā yasyeme
śvasanti vivaśā vaśe
dvij
ā iva śicā baddhā
sa k
āla iha kāraam
lokāthe worlds; sa-pālāwith their chief deities or controllers; yasyaof whom; ime—all these; śvasanti—live; vivaśāfully dependent; vaśeunder the control; dvijābirds; ivalike; śicā—by a net; baddhābound; sathat; kālatime factor; ihain this; kāraamthe cause.
All living beings in all the planets of this universe, including the presiding deities of all the planets, are fully under the control of the Lord. They work like birds caught in a net, who cannot move independently.
 
Part Three Chapters 14-19 6.14.5
muktānām api siddhānā
n
ārāyaa-parāyaa
sudurlabha
praśāntātmā
ko
iv api mahā-mune
muktānām—of those who are liberated during this life (who are unattached to the bodily comforts of society, friendship and love); api—even; siddhānām—who are perfect (because they understand the insignificance of bodily comforts); nārāyaa-parāyaaa person who has concluded that Nārāyaa is the Supreme; su-durlabhavery rarely found; praśāntafully pacified; ātmā—whose mind; koiuout of millions and trillions; apieven; mahā-muneO great sage.
O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare.
 
SEVENTH CANTO
Part One Chapters 1-5 7.5.23-24
śrī-prahrāda uvāca
śrava
a kīrtana viṣṇo
smara
a pāda-sevanam
arcana
vandana dāsya
sakhyam
ātma-nivedanam
iti pusārpitā viṣṇau
bhakti
ś cen nava-lakaā
kriyeta bhagavaty addh
ā
tan manye ‘dh
ītam uttamam
śrī-prahrāda uvācaPrahlāda Mahārāja said; śravaamhearing; kīrtanamchanting; viṣṇoof Lord Viṣṇu (not anyone else); smaraamremembering; pāda-sevanamserving the feet; arcanamoffering worship (with oaśopacāra, the sixteen kinds of paraphernalia); vandanamoffering prayers; dāsyambecoming the servant; sakhyambecoming the best friend; ātma-nivedanam—surrendering everything, whatever one has; iti—thus; pusā arpitā—offered by the devotee; viṣṇauunto Lord Viṣṇu (not to anyone else); bhaktidevotional service; cetif; nava-lakaā—possessing nine different processes; kriyeta—one should perform; bhagavati—unto the Supreme Personality of Godhead; addhā—directly or completely; tat—that; manye—I consider; adhītam—learning; uttamam—topmost.
Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)—these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṇa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.
 
Part Two Chapters 6-9 7.9.43
naivodvije para duratyaya-vaitarayās
tvad-v
īrya-gāyana-mahāmta-magna-citta
śoce tato vimukha-cetasa indriyārtha-
m
āyā-sukhāya bharam udvahato vimūhān
na—not; eva—certainly; udvije—I am disturbed or afraid; para—O Supreme; duratyaya—insurmountable or very difficult to cross; vaitarayāof the Vaitaraī, the river of the material world; tvat-vīryaof Your Lordship’s glories and activities; gāyana—from chanting or distributing; mahā-amtain the great ocean of nectarean spiritual bliss; magna-cittawhose consciousness is absorbed; śoceI am simply lamenting; tatafrom that; vimukha-cetasathe fools and rascals who are bereft of Kṛṣṇa consciousness; indriya-arthain sense gratification; māyā-sukhāyafor temporary, illusory happiness; bharamthe false burden or responsibility (of maintaining one’s family, society and nation and elaborate arrangements for that purpose); udvahatawho are lifting (by making grand plans for this arrangement); vimūhānalthough all of them are nothing but fools and rascals (I am thinking of them also).
O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.
 
Part Three Chapters 10-15 7.14.34
pātra tv atra nirukta vai
kavibhi
pātra-vittamai
harir evaika urv
īśa
yan-maya
vai carācaram
pātram—the true person to whom charity must be given; tu—but; atra—in the world; niruktam—decided; vai—indeed; kavibhiby learned scholars; pātra-vittamaiwho are expert in finding the actual person to whom charity must be given; harithe Supreme Personality of Godhead; evaindeed; ekaonly one; urvīīśaO King of the earth; yat-mayamin whom everything is resting; vai—from whom everything is coming; cara-acaram—all that is moving or nonmoving within this universe.
O King of the earth, it has been decided by expert, learned scholars that only the Supreme Personality of Godhead, Kṛṣṇa, in whom all that is moving or nonmoving within this universe is resting and from whom everything is coming, is the best person to whom everything must be given.
 
EIGHTH CANTO
Part One Chapters 1-8 8.3.11
sattvena pratilabhyāya
nai
karmyea vipaścitā
nama
kaivalya-nāthāya
nirvā
a-sukha-savide
sattvena—by pure devotional service; prati-labhyāya—unto the Supreme Personality of Godhead, who is achieved by such devotional activities; naikarmyeaby transcendental activities; vipaścitā—by persons who are sufficiently learned; namaI offer my respectful obeisances; kaivalya-nāthāyaunto the master of the transcendental world; nirvāafor one completely freed from material activities; sukhaof happiness; savidewho is the bestower.
The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga. He is the bestower of uncontaminated happiness and is the master of the transcendental world. Therefore I offer my respect unto Him.
 
Part Two Chapters 9-16 8.9.29
yad yujyate ‘su-vasu-karma-mano-vacobhir
dehātmajādi
u nbhis tad asat pthaktvāt
tair eva sad bhavati yat kriyate ‘p
thaktvāt
sarvasya tad bhavati m
ūla-niecana yat
yat—whatever; yujyate—is performed; asu—for the protection of one’s life; vasu—protection of wealth; karma—activities; manaby the acts of the mind; vacobhiby the acts of words; deha-ātma-ja-ādiufor the sake of one’s personal body or family, etc., with reference to the body; nbhiby the human beings; tatthat; asatimpermanent, transient; pthaktvāt—because of separation from the Supreme Personality of Godhead; taiby the same activities; evaindeed; sat bhavatibecomes factual and permanent; yatwhich; kriyateis performed; apthaktvātbecause of nonseparation; sarvasyafor everyone; tat bhavati—becomes beneficial; mūla-niecanamexactly like pouring water on the root of a tree; yatwhich.
In human society there are various activities performed for the protection of one’s wealth and life by one’s words, one’s mind and one’s actions, but they are all performed for one’s personal or extended sense gratification with reference to the body. All these activities are baffled because of being separate from devotional service. But when the same activities are performed for the satisfaction of the Lord, the beneficial results are distributed to everyone, just as water poured on the root of a tree is distributed throughout the entire tree.
 
Part Three Chapters 17-24 8.22.20
śrī-vindhyāvalir uvāca
krī
ārtham ātmana ida tri-jagat kta te
sv
āmya tu tatra kudhiyo ‘para īśa kuryu
kartu
prabhos tava kim asyata āvahanti
tyakta-hriyas tvad-avaropita-kart
-vādā
śrī-vindhyāvali uvācaVindhyāvali, the wife of Bali Mahārāja, said; krīā-arthamfor the sake of pastimes; ātmanaof Yourself; idamthis; tri-jagat—the three worlds (this universe); ktamwas created; teby You; svāmyamproprietorship; tubut; tatrathereon; kudhiyafoolish rascals; apareothers; īśaO my Lord; kuryuhave established; kartufor the supreme creator; prabhofor the supreme maintainer; tava—for Your good self; kim—what; asyatafor the supreme annihilator; āvahantithey can offer; tyakta-hriyashameless, without intelligence; tvatby You; avaropitafalsely imposed because of a poor fund of knowledge; kart-vādāthe proprietorship of such foolish agnostics.
Śrīmatī Vindhyāvali said: O my Lord, You have created the entire universe for the enjoyment of Your personal pastimes, but foolish, unintelligent men have claimed proprietorship for material enjoyment. Certainly they are shameless agnostics. Falsely claiming proprietorship, they think they can give charity and enjoy. In such a condition, what good can they do for You, who are the independent creator, maintainer and annihilator of this universe?
 
NINTH CANTO
Part One Chapters 1-8 9.4.18-20
sa vai mana kṛṣṇa-padāravindayor
vac
āsi vaikuṇṭha-guānuvarane
karau harer mandira-m
ārjanādiu
śruti cakārācyuta-sat-kathodaye
mukunda-ligālaya-darśane dśau
tad-bh
tya-gātra-sparśe ‘ga-sagamam
ghr
āa ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanā tad-arpite
pādau hare ketra-padānusarpae
śiro hṛṣīkeśa-padābhivandane
k
āma ca dāsye na tu kāma-kāmyayā
yathottama
śloka-janāśrayā rati
sahe (Mahārāja Ambarīa); vaiindeed; manahis mind; kṛṣṇa-pada-aravindayo(fixed) upon the two lotus feet of Lord Kṛṣṇa; vacāsihis words; vaikuṇṭha-gua-anuvaranedescribing the glories of Kṛṣṇa; karauhis two hands; hare mandira-mārjana-ādiuin activities like cleansing the temple of Hari, the Supreme Personality of Godhead; śrutimhis ear; cakāra—engaged; acyuta—of or about Kṛṣṇa, who never falls down; sat-kathā-udayein hearing the transcendental narrations; mukunda-liga-ālaya-darśanein seeing the Deity and temples and holy dhāmas of Mukunda; dśauhis two eyes; tat-bhtyaof the servants of Kṛṣṇa; gātra-sparśein touching the bodies; aga-sagamamcontact of his body; ghrāam caand his sense of smell; tat-pādaof His lotus feet; sarojaof the lotus flower; saurabhein (smelling) the fragrance; śrīmat-tulasyāof the tulasī leaves; rasanām—his tongue; tat-arpite—in the prasāda offered to the Lord; pādau—his two legs; hareof the Personality of Godhead; ketraholy places like the temple or Vndāvana and Dvārakā; pada-anusarpaewalking to those places; śirathe head; hṛṣīkeśaof Kṛṣṇa, the master of the senses; pada-abhivandane—in offering obeisances to the lotus feet; kāmam ca—and his desires; dāsye—in being engaged as a servant; na—not; tu—indeed; kāma-kāmyayā—with a desire for sense gratification; yathā—as; uttamaśloka-jana-āśrayā—if one takes shelter of a devotee such as Prahlāda; ratiattachment.
Mahārāja Ambarīa always engaged his mind in meditating upon the lotus feet of Kṛṣṇa, his words in describing the glories of the Lord, his hands in cleansing the Lord’s temple, and his ears in hearing the words spoken by Kṛṣṇa or about Kṛṣṇa. He engaged his eyes in seeing the Deity of Kṛṣṇa, Kṛṣṇa’s temples and Kṛṣṇa’s places like Mathurā and Vndāvana, he engaged his sense of touch in touching the bodies of the Lord’s devotees, he engaged his sense of smell in smelling the fragrance of tulasī offered to the Lord, and he engaged his tongue in tasting the Lord’s prasāda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahārāja Ambarīa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.
 
Part Two Chapters 9-16 9.9.47
atheśa-māyā-raciteu saga
gu
eu gandharva-puropameu
r
ūha praktyātmani viśva-kartur
bh
āvena hitvā tam aha prapadye
atha—therefore; īśa-māyā—by the external potency of the Supreme Personality of Godhead; raciteuin things manufactured; sagamattachment; gueuin the modes of material nature; gandharva-pura-upameuwhich are compared to the illusion of a gandharva-pura, a town or houses seen in the forest or on a hill; rūhamvery powerful; praktyā—by material nature; ātmaniunto the Supersoul; viśva-kartuof the creator of the whole universe; bhāvenaby devotional service; hitvā—giving up; tamunto Him (the Lord); aham—I; prapadye—surrender.
Therefore I should now give up my attachment for things created by the external energy of the Supreme Personality of Godhead. I should engage in thought of the Lord and should thus surrender unto Him. This material creation, having been created by the external energy of the Lord, is like an imaginary town visualized on a hill or in a forest. Every conditioned soul has a natural attraction and attachment for material things, but one must simply give up this attachment and surrender unto the Supreme Personality of Godhead.
 
Part Three Chapters 17-24 9.24.58
yan māyā-ceṣṭita pusa
sthity-utpatty-apyay
āya hi
anugrahas tan-niv
tter
ātma-lābhāya ceyate
yat—whatever; māyā-ceṣṭitamthe laws of material nature enacted by the Supreme Personality of Godhead; pusaof the living entities; sthitiduration of life; utpattibirth; apyayāyaannihilation; hiindeed; anugrahacompassion; tat-nivttethe creation and manifestation of cosmic energy to stop the repetition of birth and death; ātma-lābhāya—thus going home, back to Godhead; ca—indeed; iyatefor this purpose the creation is there.
The Supreme Personality of Godhead acts through His material energy in the creation, maintenance and annihilation of this cosmic manifestation just to deliver the living entity by His compassion and stop the living entity’s birth, death and duration of materialistic life. Thus He enables the living being to return home, back to Godhead.
 
TENTH CANTO
Part One Chapters 1-5 10.2.32
ye ‘nye ‘ravindāka vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhaya

āruhya kcchrea para pada tata
patanty adho ‘n
ādta-yumad-aghraya
ye anye—anyone, or all others; aravinda-akaO lotus-eyed one; vimukta-māninafalsely considering themselves free from the bondage of material contamination; tvayi—unto You; asta-bhāvāt—speculating in various ways but not knowing or desiring more information of Your lotus feet; aviśuddha-buddhayawhose intelligence is still not purified and who do not know the goal of life; āruhyaeven though achieving; kcchreaby undergoing severe austerities, penances and hard labor; param padamthe highest position (according to their imagination and speculation); tatafrom that position; patantithey fall; adhadown into material existence again; anādtaneglecting devotion to; yumatYour; aghrayalotus feet.
[Someone may say that aside from devotees, who always seek shelter at the Lord’s lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.
 
Part Two Chapters 6-12 10.7.1-2
śrī-rājovāca
yena yenāvatāre
a
bhagav
ān harir īśvara
karoti kar
a-ramyāi
mano-j
ñāni ca na prabho
yac-chṛṇvato ‘paity aratir vitṛṣṇā
sattva
ca śuddhyaty acirea pusa
bhaktir harau tat-puru
e ca sakhya
tad eva h
āra vada manyase cet
śrī-rājā uvāca—the King inquired (from Śukadeva Gosvāmī); yena yena avatāreathe pastimes exhibited by different varieties of incarnations; bhagavān—the Supreme Personality of Godhead; harithe Lord; īśvarathe controller; karotipresents; kara-ramyāiwere all very pleasing to the ear; mana-jñānivery attractive to the mind; caalso; naof us; prabho—my lord, Śukadeva Gosvāmī; yat-śṛṇvataof anyone who simply hears these narrations; apaitivanishes; aratiunattractiveness; vitṛṣṇā—dirty things within the mind that make us uninterested in Kṛṣṇa consciousness; sattvam cathe existential position in the core of the heart; śuddhyati—becomes purified; acireavery soon; pusaof any person; bhakti haraudevotional attachment and service to the Lord; tat-puruewith Vaiṣṇavas; caalso; sakhyamattraction to association; tat evathat only; hāramthe 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.
King Parīkit 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.
 
Part Three Chapter 13 10.13.2
satām aya sāra-bhtā nisargo
yad-artha-vā
īśruti-cetasām api
prati-k
aa navya-vad acyutasya yat
striy
ā viānām iva sādhu vārtā
satām—of the devotees; ayam—this; sāra-bhtāmthose who are paramahasas, who have accepted the essence of life; nisargafeature or symptom; yatwhich; artha-vāī—the aim of life, the aim of profit; śruti—the aim of understanding; cetasām api—who have decided to accept the bliss of transcendental subjects as the aim and object of life; prati-kaamevery moment; navya-vatas if newer and newer; acyutasyaof Lord Kṛṣṇa; yatbecause; striyā(topics) of woman or sex; viānāmof debauchees, who are attached to women; ivaexactly like; sādhu vārtā—actual conversation.
Paramahasas, devotees who have accepted the essence of life, are attached to Kṛṣṇa in the core of their hearts, and He is the aim of their lives. It is their nature to talk only of Kṛṣṇa at every moment, as if such topics were newer and newer. They are attached to such topics, just as materialists are attached to topics of women and sex.
 

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