Srimad Bhagvata Mahapurana Book 3 Chapter 29:1-19

Book 3: Chapter 29

Srimad Bhagvata Mahapurana: Book 3: Chapter 29: Verses 1-19
True meaning of devotion and the glory of Time

Devahuti said : You have told me, as described in works on the Sankhya system of philosophy, the characteristics of Mahat-tattva (the principle of cosmic intelligence)as well as of Prakrti (Primordial Matter) and Purusa (the Spirit)-characteristics which reveal their true (and distinctive nature); now be pleased to reveal to me at length, O Lord, the path of Bhaktiyoga (the discipline of devotion), which is said to be the end of the above discussion. Pray, also tell me the various destinies (in the form of birth in different species as well as of death) attained by the Jivas, by hearing an account of which man may develop a distaste for everything (in this world as well as in the next), O almighty Lord ! Further let me know the essential character of the all-powerful Time, who is the Ruler even of Brahma and others and identical with You, and for fear of whom people do that which is good. You have appeared as a sun to diffuse the light of Yoga for awakening men, who having lost the eye (of wisdom), have identified themselves with objects (such as the body) possessing no reality and who, feeling fatigued on account of their mind being attached to action, have long been lying asleep in the bottomless darkness of ignorance. Maitreya continued : The great sage (Kapila) greeted these charming words of His mother and overwhelmed with compassion and full of delight, O crest-jewel of the Kurus, replied to her (as follows). The Lord said : The discipline of devotion, O noble lady, is recognized as manifold according to our ways of approach (attitudes of mind with regard) to it; and men's attitude of mind varies according to the diversity of their natural characteristics. A man who is given up to anger and views Me as distinct from himself, and who practises devotion to Me with a mind full of violence, hypocrisy and jealousy, is a devotee of the Tamasika type. He who worships Me through an image etc., as distinct from himself with a view to acquiring objects of senses, fame and power is a devotee of the Rajasika type. And he who adores Me as distinct from himself, aiming at the eradication of his sins or with the intention of offering his actions to the Supreme or again with the feeling that it is his duty to worship Me is a devotee of the Sattvika type. The uninterrupted flow of the mind-stream towards Me, dwelling in the heart of all-like that of the waters of the Ganga towards the ocean-at the mere mention of My virtues, combined with motiveless and unremitting love to Me, the Supreme Person, is spoken of as the distinguishing character of unqualified Bhaktiyoga. My devotees accept not, in exchange for My service (the five forms of final beatitude, viz.) Salokya (residence in My divine realm), Sarsti (enjoying My powers), Samipya (living in My presence), Sarupya (possessing a form similar to Mine) and Sayujya (absorption into My Being), even when they are offered to him (by Me). The aforesaid Bhaktiyoga has been declared as the highest (final) goal; for transcending the realm of the three Gunas (modes of Prakrti) the devotee thereby becomes qualified for My state (without any effort). By devoutly performing one's duties (both of an obligatory nature and those arising out of a special occasion) in a disinterested spirit; by following everyday a course of worship (enjoined by the Pancaratra and other sacred works) involving no destruction of life and actuated by no worldly desire; by beholding, touching, adoring, extolling and bowing to My images etc., by regarding all living beings as My own manifestations; by resorting to patience and dispassion; by showing great respect to exalted souls, commiserating with the afflicted and behaving in a friendly manner with one's equals; by practising the five Yamas (non-violence, truthfulness, non-thieving, abstaining from sexual commerce and possessing things not exceeding the bare necessaries of life) and the five Niyamas (viz., external and internal purity, contentment, undergoing penance, study of sacred texts and meditation on God); by hearing spiritual discourses and chanting the divine names; by unity of mind, speech and body, fellowship with holy men and absence of egotism, the mind of the man. engaged in activities intended to please Me gets thoroughly purified and conceives a liking for Me without any effort the moment My virtues enter his ears.



Related Articles