Bhagavad-gita As It Is
by
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Founder-Acarya of the Hare Krishna Movement
(VERSÃO
1970)
TEXT 8
aham sarvasya prabhavo
mattah sarvam pravartate
iti matva bhajante mam
budha bhava-samanvitah
TRANSLATION
I am the source of all spiritual and material worlds. Everything emanates from
Me. The wise who know this perfectly engage in My devotional service and
worship Me with all their hearts.
TEXT 9
mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca
TRANSLATION
The thoughts of My pure devotees dwell in Me, their lives are surrendered to
Me, and they derive great satisfaction and bliss enlightening one another and
conversing about Me.
TEXT 10
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te
TRANSLATION
To those who are constantly devoted and worship Me with love, I give the
understanding by which they can come to Me.
TEXT 11
tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhavastho
jnana-dipena bhasvata
TRANSLATION
Out of compassion for them, I, dwelling in their hearts, destroy with the
shining lamp of knowledge the darkness born of ignorance.
SRIMAD BHAGAVAD-GITA
Srila Bhakti Raksaka Sridhara Maharaja
8. Eu
sou Krsna, o Doce Absoluto. Eu sou a causa do aspecto onipenetrante e, também,
seu aspecto pessoal Sou o mestre de todas as potências, que comanda respeito a
todos: O Senhor Narayana de Vaikuntha. O universo com seu fluxo mundano e
divino, todo o esforço e movimento, os Vedas e as escrituras coligadas que
oferecem a adoração de todos – tudo é iniciado tão somente por Mim. Realizando
este tesouro oculto as almas virtuosas, abençoadas por um refinado intelecto
teísta, ultrapassam os critérios de dever e não-dever, adotam o sublime
caminho do amor divino - raga-marga - a adoram-Me para sempre.
9.
Esses devotos rendidos aceitam-Me como sua vida e alma, e aversam sobre Minhas
ambrosíacas narrativas, reciprocando os êxtases da devoção a Mim. Eles
constantemente saboreiam o néctar da realização da sua divina associação
coMigo, conforme suas respectivas naturezas internas, seja de servo, de amigo,
de parente ou de cônjuges.
10.
Aqueles devotos que, sem cessar, se dedica a Mim, e que por amor a Mim se
ocupam em Meu serviço, Eu concedo a inteira inspiração divina pela qual podem
se aproximar de Mim rendendo vários serviços íntimos.
11.
Por compaixão, Eu, situado no coração de toda entidade viva, elimino a
escuridão da ignorância com a disseminação do conhecimento.
Ou:
11.
12. Sendo conquistado pelo amor desses devotos que, na mais elevada posição de
amor devocional não-calculativa (jnanasunya-prema-bhakti), são afligidos pela
todo devastadora escuridão nascidas das dores da saudade de Mim, Seu Senhor –
Eu, garantindo a eles a iluminação interna de Me encontrarem, pessoalmente,
destruo a escuridão da agonia de sua saudade.
EM INGLÊS
8) I am Krsna, the Sweet Absolute, I am the root cause of
the allcomprehensive aspect of the Absolute, the all-permeating aspect of the
Absolute, and also the personal aspect of the Absolute theMaster of all
potencies, who commands the respect of everyone Lord Narayana of Vaikuntha.
The universe of mundane and divine flow, every attempt and movement, the Vedas
and allied scriptures which guide everyone´s worship all are initiated by Me
alone. Realizing this hidden treasure, the virtuous souls who are blessed with
fine theistic intellect surpass the standards of duty and nonduty, and embrace
the paramount path of love divine, raga-marga, and adore Me forever.
Commentary: Verses 8-11) are the four principal verses
of the Srimad Bhagavad-gita. The ontological substance of the book is
contained within these four essential verses, beginning ahaμ sarvasya prabhavo
"Everything emanates from Me."
In the Srimad Bhagavatam (1.2.11), the three main
conceptions of the Absolute are given as Brahman, Paramatma, and Bhagavan.
Brahman is the all-comprehensive aspect of the Absolute, Paramatma is the
allpermeatingaspect of the Absolute, and Bhagavan is the personal conception
of the Absolute. The general definition of the word Bhagavan is given,
aisvaryasya samagrasya, viryasya yasasah sriyah jnana-vairagyayos caiva,
sannam bhaga itingana (Visnu Purana 6.5.47)
Bhagavan, the Supreme Lord, is thus defined as 'He who is
inseparably replete with the six inconceivable qualities of wealth, power fame,
beauty, knowledge, and renunciation.'
The characteristic of Bhagavan, as Lord Narayana, is that
all kinds of potencies are personally controlled by Him.
However, Srila Jiva Goswami has given a special and
particularly fine interpretation: Bhagavan means bhajaniya guna-visis_a. His
nature is such that whoever comes into contact with Him cannot resist serving
Him. No one can resist feeling moved to worship and adore His charming
personality. As Lord Krsna, He attracts the love of everyone.
Therefore by the word sarvasya, Lord Krsna indicates, "I am
svayam Bhagavan, the Supreme Lord Himself. I am the origin of not only Brahman,
the all-comprehensive aspect, and Paramatma, the allpermeating aspect. I am
also the origin of the Master of all potencies, who commands the respect of
everyone Lord Narayana of Vaikuntha."
Matta sarva pravartate "Every attempt and movement begins from
Me, including the methods by which everyone worships and serves Me in devotion."
nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam
(Kathopanisad 1.2.23)
"The Lord cannot be known by copious logic, intelligence,
or deep study of the scriptures. But He reveals Himself personally to the soul
who, having become eager to engage in His devotional service, prays to Him for
His mercy."
In this way, mattaª sarvaμ pravartate "I am the first to
reveal to the public, 'Worship Me in this way.' I appear as guru, and through
him, I worship Myself."
In the Srimad Bhagavatam, the guru is described by the Lord
as His own direct manifestation.
acaryam mam vijaniyan, navamanyeta karhicit na martya
buddhyasuyeta, sarva deva-mayo guruh
(Bhag. 11.17.27)
(Lord Krsna said to His devotee, Uddhava:) "You should know
the bona fide spiritual master as My very Self. Never dishonor him. The nature
of gurudeva is everything that is godly, and he should never be envied by
ascribing one´s mundane conception of place, time, and circumstances upon him."
Furthermore, the Lord's finest potency is Srimati Radharani.
Of course, there are many other eternal associates, but the highest order of
devotional service is represented in Srimati Radharani. The Lord is therefore
saying, "My worship is shown by Me. I, as My finest potency, worship Myself.
Iti matva bhajante mam understanding this conception, the devotee will come to
worship Me, always under the direction of My best worshiper My finest potency
and representation Radharani, or gurudeva. Crossing Her, the highest and most
desirable form of service to Me is not possible."
Radha-dasyam, the servitorship of Srimati Radharani, is
indicated here. Only those who are blessed with divine intelligence will be
able to appreciate this, and not persons with self-acquired intelligence from
this mayika quarter, the world of misconception. In this verse the word budhah
refers to sumedhasah as described in the Srimad Bhagavatam (11.5.32): persons
of fine theistic intelligence arising from direct connection with the
transcendental plane. The inner guidance and direction they receive is the
outcome of sukrti, divine merit acquired by the association of pure devotees.
Bhava-samanvitah means raga-samanvitah - anuraga - love and attraction
which is affinity not by strictly following scriptural rules, or drawn from
any plane of loss and gain, but from bhava, inner divine inspiration. Devotion
of this high type is completely noncalculative (jnana-sunya bhakti), as
described by Srila Rupa Goswami in Sri Bhakti-rasamrtasindhu:
anyabhilasita sunyam, jnana-karmady anavrtam
anukulyena krsnanusilanam bhaktir uttama
(B.r.s. 1.1.9)
"The highest devotion pleases the transcendental desires of
Lord Krsna, and is free from the external coverings of any pursuits based on
action or knowledge."
The most rare and elevated stage of devotion is the line of
spontaneous devotion, known as raga-marga. In that line, guided by the
qualified guru, an elevated pure devotee may gradually come to render service
to a leader of one of the groups of Krsna's personal associates, who serve the
Lord in His pastimes in friendship (sakhyarasa), parenthood (vatsalya-rasa),
or consorthood (madhura-rasa). In Vrndavana, the Lord is being served in
sponaneous devotion by His friends such as Subala Sakha, and by His parents,
Nanda Maharaja and mother Yasoda. Gopis such as Lalita and Visakha serve Him
in conjugal love. But amongst all His associates, and amongst all the gopis,
the highest order of divine loving service is rendered to the Lord by Srimati
Radharani. Therefore the acme of raga-marga is to render service unto
Radharani (Radha-dasyam). This is the highest goal of the Rupanuga Gaudiya
Sampradaya, the followers of pure devotion as taught by Srila Rupa Goswami
Prabhupada, in the line of Lord Sri Chaitanya Mahaprabhu.
9) Those surrendered devotees take Me as their life and
soul, and go on discussing My ambrosial narrations among one another
exchanging the ecstasies of devotion unto Me. They constantly relish the
nectar of their realized divine relationships with Me in their respective
internal natures of servitorship, friendship, parenthood, or consorthood.
Commentary: The Supreme Lord Krsna is speaking about
His pure devotees:
mac-citta mad-gata-prana
"I am in their heart of hearts, in their every thought.
Their entire energy their whole life is dedicated to My satisfaction. In
private life they converse about Me to mutually enlighten one another, and in
public life also, they always love to talk about Me, and nothing else.
For every time, place, and circumstance, I am the only
subject of their discussion."
Tu,yantica "They find very much satisfaction." Up to the
divine relationship of parenthood (vatsalya-rasa) there is a feeling of
satisfacton. Futhermore, ramanti ca "Just as a wife enjoys conjugal
relationship with her husband, the devotees similarly feel such ecstasy in My
intimate company when speaking about Me." This has also been explained by
Srila Baladeva Vidyabhusana, and Srila Bhaktivinoda Thakura.
10) To those devotees who are constantly dedicated to Me, and
who engage in My service out of their love for Me, I bestow the internal
divine inspiration by which they can approach Me and render various intimate
services unto Me.
Commentary: In this verse, the Lord says, "The highest
group of My servitors (whose sentiment was described in the previous verse by
the word ramanti) are those who are constantly engaged (sataka-yukta) in My
service in consorthood (madhura-rasa) with heartfelt love (bhajatam
priti-purvakam). Then He says that He will give them further inspiration or
inner instruction "by which they can come to Him" (yena mam upayanti te). When
already in this and the previous verse the devotees´ service to the Lord has
been described as eternal (by the words nityam and satata-yukta), Lord Krsna's
statement that He will give them further inspiration by which they can come to
Him appears to be redundant. Therefore, in the expression mam upayanti te ("They
will come to Me"), the word upayanti must be defined as
parakiya-bhavena-upapati. Pati means husband, and upapati means paramour:
"For those who have already come into divine relationship
with Me as My wife (ramanti), I give them the special inspiration to come to
Me as a paramour (upapati)."
In Vrndavana, Lord Krsna is not considered a lawful husband,
but He is the Lord of the heart, transcendental to even the husband (parakiyarasa).
Deceiving their husbands, the gopis of Vrndavana unite with Krsna. They do not
allow a second party to come between them and Krsna. They cannot allow the
interception of even scriptural regulation and social law, because Krsna's
position is absolute, and such a relationship is more relishable to Him. This
is Vrndavana bhajana, and this is the meaning of upapati.
vikriditam vraja-vadhubhir idam ca visnoh
sraddhanvito 'nusrnuyad atha varnayed yah
bhaktim param bhagavati pratilabhya kamam
hrd-rogam asv apahinoty acirena dhirah
(Bhag. 10.33.39)
"A self-controlled, sense-controlled person who, having
become endowed with sublime faith in the divine pastimes transcendentally
enjoyed by Lord Krsna with the gopis (Rasa-lila), and who, having heard those
divine pastimes from the lotus mouth of the bona fide guru, continuously sings
or narrates their glories such a person swiftly achieves the most elevated
form of pure devotion for the Lord, and is promptly able to ward off the heart
disease of lust."
In his writings, Srila Jiva Goswami has laid stress on the
word dhira, meaning 'self-controlled'. To hear these elevated subjects,
one must enter into the culture of sense-control, otherwise he will be
destroyed.
naitat samacarej jatu, manasapi hy anisvarah
vinasyaty acaran maudhyad, yatharudro 'bdhi-jam visam
(Bhag. 10.33.30)
"No one should ever even think of imitating this behavior
of the Supreme Lord and the gopis. If out of gross foolishness anyone tries to
imitate the pastimes of the Lord, he will be utterly destroyed, just as if he
tried to imitate Lord Siva by drinking the poison which arose from the ocean."
(It is described elsewhere in the Srimad Bhagavatam that once the demigods and
the demons jointly engaged in churning the ocean. As a result of that churning,
both nectar and poison were produced.)
"My relationship with them is independent of everything
conceivable.
It crosses law, society, scripture everything. It is most
innate and natural, and it does not require any social or scriptural sanction.
I say to them, 'You may show formal respect to all these restrictions and live
in the society. But from the heart of your heart, you are Mine.'
This is the special inspiration and insight I give to those
devotees (yena mam upayanti te)." "Externally there are social and scriptural
demands, but My position is over and above them. Veda is My instruction
for the benefit of the masses, who have deviated from Me, and the society is
also under the jurisdiction of those general instructions given to the public
by Me. But My divine relationship with everything is intrinsic and independent.
It does not require recognition from anyone. Such a relationship is the
highest. It is the constant. It supercedes all law and society which are
guided by the Vedas; rather all the Vedas are searching for such a thing."
Srutibhir vimrgyam (Bhag. 10.47.61).
Visesa-mrgya the
Vedas are searching after this ideal divine position. In the section of the
Srimad Bhagavatam which deals with Rasa-lila, the Vedas are begging
forgiveness:
"We are generally supposed to give tidings of You, but we
could not describe You as we now experience You here. Now we understand that
we have committed an offense, because we could not distribute this Rasa-lila,
this Vraja-lila, to the people."
Like signposts, all the revealed scriptures are only
showing the direction; but where, how? "We don't know." Only, "In this
direction He may be available."
Anywhere and everywhere, everything belongs to Him. For one
who knows this, all possibilities of sensual pleasure and exploitation are
uprooted. For example, an unmarried woman may have the possibility of being
approached by many but there is less possibility for those who are married,
because they are possessed by someone. Similarly,when we are able to know that
everything is only for the satisfaction of Krsna, then we shall realize that
all our exploiting tendencies have vanished forever. Nothing will remain
to be utilized for the pleasure of our sensual experience. It will be very
deeply felt in our hearts that everything has its existence only for His
satisfaction, and there is no room for any other exploitation. And we are also
included there our existence is also only for His satisfaction. Everything is
meant for His divine pastimes (lila), and there is no possibility for any
others' pastimes. All are included in that one lila. Encroachment will
disappear when we learn the proper utility of everything. He is the owner, and
His ownership is absolute. The scriptures, society, and law designate, "This
is yours, that is another's, or that belongs to third party." This is
something like a temporary lease, but the permanent ownership is in all
respects with Him. All others possessor and property, master and servant are
all relative, and only sanctioned by Him for the time being. The Absolute
Owner, Possessor, and Enjoyer is He alone. When we arrive at such a conclusion,
only then is complete purification of our hearts possible. Everyone is
thinking of themselves as many masters of many things, but this is all heart
disease (hrd-rogam). This is all conceived in a diseased state of
consciousness. In a healthy state, when the heart is quite wholesome, we can
see the Supreme whole, and we can see that everything is meant only for His
satisfaction.
11) Out of compassion for them, I, situated within the
hearts of all living beings, dispel the darkness of ignorance with the
radiance of knowledge. or 11) Being conquered by the love of those devotees
who, in the most elevated position of noncalculative loving devotion (jnana-sunya
prema-bhakti), are afflicted by all-devouring darkness born of the pangs of
separation from Me, their Lord I, granting them the internal illumination of
meeting Me personally, destroy the darkness of their agony of separation.
Commentary: The general interpretation is always given
for this verse: "Out of compassion for them, I, situated within their hearts,
dispel the darkness of ignorance with the radiance of knowledge."
But if we appreciate pure, noncalculative devotion (jnana-sunya
bhakti), the Lord's statement here may again appear redundant and inconsistent.
When those high devotees are already admitted to beperforming continuous and
unadulterated service, and even above that, they are situated in the plane of
pure love, spontaneous and automatic (raga-marga), how can it be harmonized
that the Lord will now in the last stage destroy their ignorance (tamah) which
is born from misunderstanding (ajnana-jam), by giving them knowledge (jnana)?
Jnana is only a cover a futile, finite conception of the
Infinite Absolute (jnana-karmady anavrtam ... bhaktir uttama). When they have
achieved devotion devoid of the cov- ering of knowledge (jnana-sunya bhakti),
how will they again have to return to that knowledge (jnana)?
In his commentary, Srila Visvanatha Cakravarti Thakura has
mentioned that this knowledge is extraordinary (vilaksanam), but he did not
enter into specific detail. To clarify this point, we have given the following
explanation:
Lamentation and delusion are generally known to be symptoms
of the mode of ignorance (tamo-guna). In jnana-sunya bhakti, the elevated
devotees who take Krsna not as the Supreme God, but as a friend, son, husband,
or lover, will come to experience lamentation and delusion, but this is only
an outward appearance of ignorance. In fact, it is the pain of divine
separation. They lament, "Where have You gone?"
In this verse, the Lord's statement, tesam
evanukampa-artham generally means 'Fortunately for them', or, 'To favor them
(I dispel their darkness, etc.)'. But it may also be interpreted, 'I want
their favor.
I aspire for the favor of those devotees of the highest
order.' The Lord also says in the Srimad Bhagavatam:
mayi bhaktir hi bhutanam, amrtatvaya kalpate
distya yad asin mat-sneho, bhavatinaμ mad-apanah
(Bhag. 10.82.44)
"Devotion to Me is the only means for the living beings to
attain eternal life. O Gopis, by your fortune, your love and affection for Me
is the only reason for your getting My association."
This is the general meaning. However, in Sri
Caitanya-caritamrta, Srila Krsnadasa Kaviraja Goswami has drawn out the inner
meaning, which is just the opposite:
"Through devotion, everyone wants Me to help them attain
the highest position of eternal benefit, and if they have a connection with
Me, they consider themselves fortunate. But I consider Myself fortunate
because I have come in touch with the valuable affection that I found in your
hearts. By My fortune, I got your association."
Therefore here in Sri Gita, the Lord is saying, "Tesam
evanukampartham being conquered by the love of those devotees, when I cannot
tolerate their pain of separation, I at once come running to satisfy them, and
I reveal to them with special light, special consciousness, 'I have returned
to you see Me now.' With powerful brilliance (jnana-dipena) I show them My
presence when they are very much in need of Me, and I relieve their pain of
separation."
Atma-bhava-sthah: He reveals Himself according to His
devotee's divine relationship with Him (rasa): to a friend, as a friend; to a
mother, as a child; to a wife, as a husband; and to the sweethearts, as a
paramour.
After Sri Caitanya Mahaprabhu left home and accepted the
renounced order of life, sannyasa, mother Saci could not tolerate the deep
separation, and she began to cry. Sacidevi was preparing excellent dishes,
offering them to the Deity, and weeping, "Where is my Nimai?
He's very fond of these curries. His favorite dishes, and
Nimai is not here." Suddenly, Lord Caitanya came and began to eat. Sacidevi
exclaimed, "Oh, Nimai is eating!" and for the time being her separation was
relieved. Moments later, she reconsidered, "Did I see Nimai eating? But He is
now a sannyasi in Jagannatha Puri, so how could He have come here? Did I serve
Him? There must be a mistake." Then she examined the pots again to see if
there was food there. Finding them empty, she began to conjecture whether even
a dog or some other animal had come and eaten it. But during that moment,
Nimai had actually come, and mother Saci saw Him in broad daylight. That
illumination is transcendental, and not the 'knowledge' (jnana) that is
generally known in our vocabulary.
The acme of theism is parakiya-rasa. Parakiya means 'another's'.
In every divine relationship (rasa), the Lord captures all. In the whole of
Vrndavana, where everyone follows the path of love (raga-marga), this
parakiya-rasa is infused. The friends of Krsna sometimes say, "Some people say
that Krsna is a resident of Mathura. They say He's the son of Vasudeva, and He
will soon go to Mathura. They say He is not our friend! Will we really lose
His company? Then how will we be able to live in this jungle and drive the
cows?" They experience this apprehension "We may lose Him at any time." This
intensifies their friendly service to Him.
Similarly, mother Yasoda says, "Some say that Krsna is not
my son, He's Devaki's son. What is this? I won't admit this. He's my child!"
This idea enhances Yasoda's affection for Krsna: "I may lose Him? Then how
shall I live?" Therefore, the parakiya-rasa stresses the rarity of Krsna's
relationship, because the possibility of losing His company is always in the
background. But the highest intensity of service is to be found in the
madhura-rasa (conjugal) camp. In the other rasas, there is the idea of
suspense that He may 'go away', but in the conjugal relationship in the divine
abode of Vrndavana, the consorts cross the direction of the scriptures and the
society, which guide everyone to remain as husband and wife (svakiya).
Parakiya ('another's') has been accepted in the science of devotion as the
highest conception above svakiya ('belonging'), because social and scriptural
sanction is generally a stale conception. Parakiya or paramour relationship is
necessary to deceive those who claim ownership over another, such as a husband
over the wife, or a parent over a child. In the normally accepted connection (svakiya)
the relationship is very cheap, but to cross the jurisdiction of the
scriptures and society, as paramour, means a greater risk as if to commit sin.
Thus, this relationship is very rare, and rarity enhances its intensity and
value. The idea of deceiving the 'possessor' to favor the 'nonpossessor' is a
beautiful ornamental conception. Actually in Krsna's case there cannot be any
state of paramourship, because in truth He is the owner of everything.
However the divine arrangement is fashioned in this way to
enhance the devotee's internal devotion for the Lord, just as food appears
more tasteful when hunger is present.
In the planets known as Vaikuntha, the nature of worship of
the Lord Visnu is gorgeous, majestic, reverential, and awe-inspiring. But
above that, the highest conception of Godhead is just like a human form and
nature. It is stated in Sri Caitanya-caritamrta in the teachings to Sanatana
Goswami:
krsnera yateka khela sarvottama nara-lila
nara-vapu tahara svarupa
gopa-vesa veukara nava-kisora na_avara
nara-lila haya anurupa
krsnera madhura-rupa suna sanatana
ye rupera eka kaa dubaya saba tribhuvana
sarva-prani kare akarsana
"The most supreme form of Godhead is Krsna, who plays in
His eternal divine pastimes just like a human being. An ever-youthful cowherd
boy of Vrndavana, He enacts His pastimes, always playing His flute. His beauty
is so charming and sweet, that the whole universe is flooded by an atom of it,
and all beings are drawn irresistibly to Him."
He is approachable by all. We can find God nearest of all
in a human feature. It has been explained how Krsna's nature of human feature
is the highest nature of the Absolute, according to the calculation of ecstasy
(rasa), which is the common standard of measurement of the whole scope of the
Infinite. By the development of santa-, dasya-, sakhya-, vatsalya-, and
madhura-rasa, and then parakiya (peacefulness, servitude, friendship,
parenthood, and consorthood, and the paramour relationship), this is
scientifically proved, without whimsical or blind faith. If we follow the line
of Rupanuga-bhajana (devotion following the standard of Srila Rupa Goswami)
which originates from Sri Caitanyadeva, the scientific basis can be
appreciated. The previous acaryas have left for us, step by step, how we can
follow, conceive, and attain all these things.
EXPLICAÇÃO -
PODER-SE-IA INDAGAR PORQUE RAZÃO TERÍAMOS NESSE TRABALHO TRANSCRITO SOMENTE OS
COMENTÁRIOS DE SRILA SRIDHARA MAHARAJA? A RESPOSTA É PORQUE DE TODA A TRADUÇÃO
DO GITA FEITA POR ESSE GRANDE ACARYA, ESSES VERSOS FORAM OS ÚNICOS QUE TIVERAM
COMENTÁRIOS. ASSIM ENTENDEMOS PROVEITOSO TRAZER TAMBÉM OS COMENTÁRIOS.
Srimad Bhaghavad gita
Srila Bhaktivedanta Narayana Gosvami Maharaja
SLOKA
8
I am the source of both mundane and spiritual worlds. Everything emanates from
Me. The wise who know this well engage in My bhajana with bhäva in their
hearts.
SLOKA 9
Those whose minds are absorbed in Me and whose lives are wholeheartedly
devoted to My service derive great satisfaction and bliss from constantly
enlightening one another about My tattva and performing kirtana of My nama,
rupa, guna and lila.
SLOKA
10
Upon those who perform bhajana to Me with love, yearning for My eternal
association, I bestow the transcendental knowledge by which they can come to
Me.
SLOKA
11
Only out of compassion for these ananya-bhaktas do I, dwelling within the core
of their hearts, destroy, with the blazing lamp of transcendental knowledge,
the darkness of sansara, born of ignorance.
SRIMAD BHAGAVADGITA
Srimad Bhakti Vaibhav Puri Goswami Maharaj
TEXT 8
aham sarvasya
prabhavo
mattah sarvam
pravartate
iti matva bhajante
mam
budha
bhava-samanvitah
I am the
fountain head of all spiritual and material worlds. Everything
emanates
from Me. The wise man who know it perfectly well, they engage in
My
devotional service and worship Me with love and with great attention.
TEXT 9
mac-citta
mad-gata-prana
bodhayantah
parasparam
kathayantas ca mam
nityam
tusyanti
ca ramanti ca
With
minds fixed on Me, with lives consecrated to Me, My pure devotees
fully
absorbed in Me, and they derive great pleasure enlightening one another
and
conversing on My glorious attributes and deeds.
TEXT 10
tesam satata-yuktanam
bhajatam
priti-purvakam
dadami buddhi-yogam
tam
yena mam upayanti te
Those
who worship Me with love and devotion, I give them unadulterated
love
born of pure intelligence, which enables them to attain My blissful realm.
TEXT 11
tesam evanukampartham
83
aham ajnana-jam tamah
nasayamy
atma-bhava-stho
jnana-dipena bhasvata
Out of
My causeless mercy for them, I dwelling in their hearts, destroy
their
darkness born of ignorance, with the lamp of pure knowledge.
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