Athāto bhaktiṁ vyākhyāsyāmaḥ
1. Now we will explain bhakti in detail.
Sā tv asmin parama-prema-rūpā
2. In this matter, the nature of bhakti is supreme love.
or:
The nature of bhakti is supreme love for Him (Bhagavān).
Amṛta-svarūpā ca
3. And its nature is eternal nectar.
Yal labdhvā pumān siddho bhavati amṛto bhavati tṛpto bhavati
4. When a person attains bhakti, he or she becomes perfected, he or she becomes immortal, and he or she becomes fully satisfied.
Yat prāpya na kiñcid vāñchati na śocati na dveṣṭi na ramate notsāhī bhavati
5. After attaining it, a person does not desire, lament over, hate, enjoy, or show enthusiasm for anything else.
Yaj jñātva matto bhavati stabdho bhavati ātmārāmo bhavati
6. Once one knows it, one becomes mad with love, one becomes overwhelmed with ecstasy, and one finds bliss in the self.
Sā na kāmayamānā nirodha-rūpatvāt
7. It is not caused by lust; its nature is cessation.
Nirodhas tu loka-veda-vyāpāra-nyāsaḥ
8. “Cessation” means the renouncing of all Vedic (that is, mundane ritualistic) and worldly activities.
Tasminn ananyatā tad-virodhiṣūdāsīnatā ca
9. And also exclusive devotion to Īśvara and disinterest in everything contrary to that.
Anyāśrayāṇāṁ tyāgo ‘nanyatā
10. “Exclusive devotion” means relinquishing any other refuge [other than Īśvara].
Loka-vedeṣu tad-anukūlācaraṇaṁ tad-virodhiṣūdāsīnatā
11. “Disinterest to everything contrary to that” means engaging [only] in activities favorable to that goal, whether in everyday or in Vedic duties.
Bhavatu niścaya-dārḍhyād ūrdhvaṁ śāstra-rakṣaṇām
12. Even after becoming fixed in one’s commitment [to Bhagavān], the injunctions of scripture should be respected.
Anyathā pātitya-śaṅkayā
13. Otherwise there is danger of falling [from the spiritual path].
Loko ‘pi tāvad eva bhojanādi-vyāpāras tv āśarīra-dhāraṇāvadhi
14. And in everyday duties, too, there should be activities such as eating and the like, to the extent necessary for maintaining the body for its duration of life.
Tal-lakṣaṇāni vācyante nānāmata-bhedāt
15. The sages describe the characteristics of bhakti variously, in accordance with different points of view.
Pūjādiṣv anurāga iti pārāśaryaḥ
16. Vyāsa says bhakti is love of doing pūjā and other such devotional activities.
Kathādiṣv iti gargaḥ
17. Garga says bhakti is love of kathā—hearing about the narrations of Bhagavān’s activities and incarnations.
Ātma-raty-avirodheneti śāṇḍilyaḥ
18. Śāṇḍilya says it is that which does not obstruct delighting in the ātman.
Nāradas tu tadarpitākhilācāratā tad-vismaraṇe parama-vyākulateti
19. But Nārada says it is offering all acts to God and feeling extreme anguish upon not remembering Him.
Asty evam evam
20. It is just like that, it is just like that.
Yathā vraja-gopikānām
21. Just as was exemplified by the gopīs of Vraja.
Tatrāpi na māhātmya jñāna-vismṛty apavādaḥ
22. In their particular case, there is no fault in the gopīs not being mindful of God’s greatness.1
Tad-vihīnaṁ jārāṇām iva
23. [Normally] without such mindfulness, love is just like that of mundane lovers.
Nāsty eva tasmin tat-sukha-sukhitvam
24. In such mundane love, happiness is not from the happiness of the beloved [as is the case with the divine love of the gopīs but is self-centered].
Sā tu karma-jñāna-yogebhyo ’py-adhikatarā
25. Bhakti is superior to ritualistic activity, knowledge, and the practice of yoga.
Phala-rūpatvāt
26. Because it is the [ultimate] fruit [of all of these].
Īśvarasyāpy abhimāni-dveṣitvāt dainya-priyatvāc ca
27. God is averse to the proud and fond of humility.2
Tasyā jñānam eva sādhanam ity eke
28. Some say that only knowledge is the means to bhakti.
Anyonyāśrayatvam ity eke
29. Some say that the two are interdependent.
Svayaṁ phala-rūpateti brahma-kumāraḥ
30. Nārada, the son of Brahmā, says bhakti is its own self-manifesting fruit.
Rāja-gṛha-bhojanādiṣu tathaiva dṛṣṭatvāt
31. This can be understood from the examples of a king’s palace or of food.
Na tena rājā paritoṣaḥ kṣuc-chāntir va
32. The king is not satisfied by knowledge [about a theoretical palace], nor is hunger appeased by knowledge [of food].
Tasmāt saiva grāhyā mumukṣubhiḥ
33. Therefore only bhakti should be accepted by those desiring liberation.
Tasyāḥ sādhanāni gāyanty ācāryāḥ
34. Great teachers sing about the means of attaining bhakti.
Tat tu viṣaya-tyāgāt saṅga-tyāgāc ca
35. It comes from renouncing sense objects and renouncing attachments.
Avyāvṛtta-bhajanāt
36. It comes from unceasing worship.
Loke ’pi bhagavad-guṇa-śravaṇa-kīrtanāt
37. And it comes from chanting and hearing about the qualities of Bhagavān, even while one is engaged in worldly duties.
Mukhyatas-tu mahat-kṛpayaiva bhagavat-kṛpāleśād vā
38. But primarily, it comes from the compassion of the great saints or from a drop of Bhagavān’s compassion.
Mahat-saṅgas tu durlabho ’gamyo ’moghaś ca
39. The association of great saints is hard to achieve, difficult to understand, and infallible.
Labhyate ‘pi tat kṛpayaiva
40. And it too is attained by the grace of Bhagavān.
Tasmins taj-jane bhedābhāvāt
41. Because there is no difference between Him and His devotees.
Tad eva sādhyatāṁ tad eva sādhyatām
42. Seek that association only, seek that only.
Duḥ-saṅgaḥ sarvathaiva tyājyaḥ
43. Bad association should be completely given up.
Kāma-krodha-moha-smṛti bhraṁśa-buddhi nāśa-sarva nāśa-kāraṇatvāt
44. Because it is the cause of lust, anger, illusion, confusion of memory, loss of intelligence, and the loss of everything.
Taraṅgāyitā apīme saṅgāt samudrāyanti
45. Although these are like waves, from association, they become like an ocean.
Kas tarati kas tarati māyām? yaḥ saṅgaṁ tyajati yo mahānubhāvaṁ sevate nirmamo bhavati
46. Who crosses over, who crosses over māyā? The one who gives up attachment, the one who serves a great devotee, and the one who becomes free from ego.
Yo vivikta-sthānaṁ sevate yo loka-bandham unmūlayati nistraiguṇyo bhavati yoga-kṣemaṁ tyajati
47. The one who resorts to a solitary place, who uproots all worldly connections, who transcends the three guṇas (sattva, rajas, and tamas), and who renounces all clinging to security.
Yaḥ karma-phalaṁ tyajati karmāṇī sannyasyati tato nirdvandvo bhavati
48. The one who gives up the fruit of work and renounces activity and thereby transcends duality.
Yo vedān api sannyasyati kevalam avicchinnānurāgam labhate
49. One who gives up even the Vedas, attains exclusive and unceasing devotion.
Sa tarati sa tarati sa lokāṅs-tārayati
50. It is such a person who crosses over māyā, it is such a person who crosses over; and such a person causes others to cross over.
Anirvacanīyaṁ prema-svarūpam
51. The essence of love is beyond the ability of words to describe.
Mūkāsvādanavat
52. Like taste is beyond the ability of words to describe for a mute person.
Prakāśyate kvāpi pātre
53. It is revealed wherever there is a worthy vessel.
Guṇa-rahitaṁ kāmanā-rahitaṁ pratikṣaṇa-vardhamānam avicchinnaṁ sūkṣmataram anubhava-rūpam
54. It takes the form of a very subtle experience that is transcendent to the guṇas, devoid of all desires, uninterrupted, and ever-increasing.
Tat prāpya tad evāvalokayati tad eva śrṇoti tad eva bhāṣayati tad eva cintayati
55. After obtaining it, one sees only Bhagavān, hears only about Bhagavān, speaks only about Bhagavān, and thinks only about Bhagavān.
Gauṇī tridhā guṇa-bhedād ārtādi-bhedād vā
56. Inferior bhakti is of three kinds, depending on the three guṇas or depending on the differences in material needs and other such things.
Uttarasmād uttarasmāt pūrva-pūrvā śreyāya bhavati
57. Each of these is successively higher than the previous one in terms of the ultimate goal.3
Anyasmāt saulabhyaṁ bhaktau
58. It is easier to attain success in bhakti than through other [paths].
Pramāṇāntarasyānapekṣatvāt svayaṁ pramāṇatvāt
59. It does not need to be proved by any other means, because it is its own proof.
Śānti-rūpāt paramānanda-rupāc ca
60. This is because its essence is peacefulness and its essence is supreme bliss.
Loka-hānau cintā na kāryā niveditātma-loka-vedatvāt
61. There should be no concern about the loss of worldly things, because Vedic and worldly things and one’s very self have been dedicated [to God].
Na tat siddhau loka-vyavahāro heyaḥ kintu phala-tyāgas tat-sādhanaṁ ca kāryam eva
62. As long as bhakti has not been achieved, worldly and Vedic duties should not be abandoned; however, the fruits of action should be renounced, and devotional practices should be maintained.
Strī-dhana-nāstika-caritraṁ na śravaṇīyam
63. One should not listen to topics that are atheistic or related to wealth or sex.
Abhimāna-dambhādikaṁ tyājyam
64. Pride, arrogance, and other such things should be renounced.
Tad-arpitākhilācāraḥ san kāma-krodhābhimānādikaṁ tasminn eva karaṇīyam
65. All one’s activities should be offered to Bhagavān, and even if desire, anger, pride, and the like are present, even they also should be offered to Him alone.
Tri-rūpa-bhaṅga-pūrvakaṁ nitya dāsya-nitya kāntā-bhajanātmakaṁ prema kāryaṁ premaiva kāryam.
66. The three types of bhakti noted previously should be transcended, and one should engage in love, one should engage only in love, in the devotional mood of the eternal servant or the eternal lover.4
Bhaktā ekāntino mukhyāḥ
67. The foremost devotees are those who are exclusively devoted.
Kaṇṭhāvarodha-romāñcāśrubhiḥ parasparaṁ lapamānāḥ pāvayanti kulāni pṛthivīṁ ca
68. Conversing with one another with tears in their eyes and their hair standing on end and their voices choking in ecstasy, they purify their family lineages and the whole world.
Tīrthīkurvanti tīrthāni sukarmīkurvanti karmāṇi sac-chāstrīkurvanti śāstrāṇi
69. It is they who make holy places holy, it is they who make ordinary activity into pious activity, and it is they who make teachings into true scripture.
Tanmāyāḥ
70. They are completely absorbed in Īśvara.
Modante pitaro nṛtyanti devatāḥ sa-nāthā ceyaṁ bhūr bhavati
71. [Because of their presence], the forefathers rejoice, the celestial beings dance, and this earth feels cared for.
Nāsti teṣu jāti-vidyā-rūpa-kula-dhana-kriyādi-bhedaḥ
72. Among these devotees, there is no discrimination based on birth, learning, beauty, family lineage, wealth, or occupation.
Yatas tadīyāḥ
73. This is because they belong to Bhagavān.
Vādo nāvalambyaḥ
74. Philosophical debate should not be relied upon.
Bāhulyāvakāśatvād aniyatatvāc ca
75. Because it is inconclusive and because there are so many points of view.
Bhakti-śāstrāṇi mananīyāni tad-bodha-karmāṇī karaṇīyāni
76. Scriptures on bhakti should be followed, and activities that awaken bhakti should be performed.
Sukha-duḥkhecchā-lābhādi tyakte kāle pratīkṣamāṇe kṣaṇārdham api vyarthaṁ na neyam
77. Not even half a moment should be wasted, as one passes one’s time free of happiness and distress, desire, and gain.
Ahiṁsā-satya-śauca-dayāstikyādi cāritryāṇī paripālanīyāni
78. Nonviolence, truthfulness, cleanliness, compassion, and faith are the behaviors that should be upheld.
Sarvadā sarvabhāvena niścintair bhagavān eva bhajanīyaḥ
79. God alone should always be worshipped with all one’s heart and without any worry.
Sa kīrtyamānaḥ śīghram evāvirbhavaty anubhāvayati bhaktān
80. Being glorified, God quickly manifests to the devotees and gives them direct experience.
Trisatyasya bhaktir eva garīyasī bhaktir eva garīyasī
81. From the three Truths,5 bhakti alone is the highest truth, bhakti alone.
Guṇa-māhātmyāsakti-rūpāsakti-pūjāsakti-smaraṇāsakti-dāsyā-sakti-sakhyāsakti-vātsalyāsakti-kāntāsakty ātmanivedanāsakti-tanmayatāsakti-paramavirahāsakti-rūpaikadhā api ekādaśadhā bhavati
82. Although it is one, bhakti has eleven forms: attachment to the glories of Bhagavān’s qualities, attachment to His beauty, attachment to His worship, attachment to remembering Him, attachment to being His servant, attachment to being His friend, attachment to being His parent, attachment to being His lover, attachment to surrendering one’s whole being to Him, attachment to being one in essence with Him, attachment to feeling separation from Him.
Ity evaṃ vadanti jana-jalpa-nirbhayā eka-matāḥ kumāra vyāsa śuka śāṇḍilya garga viṣṇu kauṇḍinya śeṣoddhavāruṇi bali hanumad vibhīṣaṇādayo bhaktyācāryāḥ
83. So say all with one opinion irrespective of public opinion, the great teachers of bhakti: the Kumāras, Vyāsa, Śuka, Śāṇḍilya, Garga, Viṣṇu, Kauṇḍinya, Śeṣa, Uddhava, Āruṇi, Bali, Hanumān, Vibhīṣaṇa, and others.
Ya idaṁ nārada-proktaṁ śivānuśāsanaṁ viśvas iti śraddhate sa bhaktimān bhavati saḥ preṣṭhaṁ labhate saḥ preṣṭhaṁ labhate iti
84. One who believes with faith these teachings of Nārada, becomes endowed with bhakti; such a one attains the beloved, such a one attains the beloved.