Auspiciousness arises for the worshippers of devatās if firm devotion for the Lord arises from association with devotees.

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COMMENTARY

“You are determining the path which is the essences of everything with your intelligence. Is there another path? Do I have any other path?”

The Lord himself first determined this with his intelligence. The Lord, endowed with independent omniscience, though he is the Supreme Lord, examined the Vedas (brahma) which come from his breathing three times. Just as sages go over the scriptures two or three times to gather the purport, the Lord, enacting the pastime of a sage, clarifying what was hard to understanding for the people in the meaning of the Vedas, reviewed everything three times, in a pastime to extract the essence of all the Vedic instructions. The śruti says sa munir bhūtvā samacintayat: the Lord became a sage and contemplated. But by this he gets a view of infinite Vedas recited by infinite Brahmās, with descriptions of infinite glories of Vaikuṇṭha. The Lord is not bewildered by this, for he is described as kūṭastha, unchanging. Amara-koṣa says kāla-vyāpī sa kūṭastha eka-rūpatayaiva yaḥ: kūṭastha means that which pervaded time with one form. The Lord himself says:

kiṁ vidhatte kim ācaṣṭe kim anūdya vikalpayet |

ity asyā hṛdayaṁ loke nānyo mad veda kaścana ||

What do the Vedas instruct as action? What is the final meaning of the Vedas? What alternatives do the Vedas raise? No one except me or my dear devotee knows the intended meaning of the Vedas. SB 11.21.42

He determined (adhyavasāt) that thing which is explained in all the Vedas, from which permanent (kūṭasthaḥ) prema (ratiḥ) arises in the self. Rati is the first stage of prema.

|| 2.2.35 ||

bhagavān sarva-bhūteṣu lakṣitaḥ svātmanā hariḥ |

dṛśyair buddhy-ādibhir draṣṭā lakṣaṇair anumāpakaiḥ ||

TRANSLATION

The śānta-bhakta sees the Supreme Lord in all beings by the mercy of Paramātmā. The Lord and jīva are inferred by symptoms such as their observable intelligence.

COMMENTARY

That rati takes five forms: śānti, prīti, sakhya, vātsalya and priyatā. The Lord explains this later.

na karhicin mat-parāḥ śānta-rūpe

naṅkṣyanti no me ’nimiṣo leḍhi hetiḥ

yeṣām ahaṁ priya ātmā sutaś ca

sakhā guruḥ suhṛdo daivam iṣṭam

The devotees in the spiritual world are not deprived of any enjoyment. My wheel of time does not afflict those devotees, for whom I am a lover, the ātmā, son, friend, elder, companion or worshipable deity. SB 3.25.38

First the unique shelter and object of śānti-rati is described. The Lord Bhagavān (hariḥ) is seen by the śānta devotees in himself and all others, since the Lord is all-pervading, by means of the antaryāmī (svātmanā). The Lord says viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat: by my portion I am situated everywhere in this universe. (BG 10.42)

How is the jīva or the antaryāmī by whom Kṛṣṇa is seen to be known? This takes place by inference. The jīva (draṣṭā) is known to exist by seeing his intelligence (dṛśyaiḥ buddhyādibhiḥ). The proposition is “Because we observe material intelligence, there is a conscious seer, the jīva.” The invariable concomitance to support this is “Intelligence and other factors necessarily accompany the jīva because they are causes of fulfilling his goals.” Similarly the antaryāmī is inferred by certain qualities (such as superior intelligence) which define him. All jīvas are dependent in their enjoying and acting, and even if they do the same activity, there are differing results for different jīvas, and sometimes no results for some jīvas. Thus the symptoms of the jīva will vary. That should be understood by the word ādi. The jīva, a doer and controller, is like a carpenter king, because he gets proportionate results as allotted by his master and sometimes no results, since he is not independent.

|| 2.2.36 ||

tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā |

śrotavyaḥ kīrtitavyaś ca smartavyo bhagavān nṛṇām ||

TRANSLATION

O King! Therefore, at all times and all places without restriction men should hear about, glorify and remember the Supreme Lord with full concentration of mind.

COMMENTARY

This verse describes the sādhana which were mentioned in verses 33 and 34. Since there is no other auspicious path (as mentioned in verse 33), therefore (tasmād), one must hear about the Lord. Or tasmāt can indicate a conclusion to verse 35, “Since the Lord is seen in all beings by the śānta-bhakta, one should hear about the Lord to realize him.” One should do this at all times and places (sarvatra sarvadā). This indicates there is no restriction on time and place. One should do it with the complete mind (sarvātmanā), not with some parts of the mind being attached to karma and jñāna.

tasmād ekena manasā bhagavān sātvatāṁ patiḥ |

śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā ||

Therefore, with mind dedicated only to bhakti, devoid of karma and jñāna, one should constantly hear about, glorify and meditate upon the Supreme Lord, master of the devotees. SB 1.2.14

Because the same items are repeated in both verses, one should understand that these are the chief items of bhakti. However other items such as serving the lotus feet are also indicated though not explicitly stated.

|| 2.2.37 ||

pibanti ye bhagavata ātmanaḥ satāṁ

kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam |

punanti te viṣaya-vidūṣitāśayaṁ

vrajanti tac-caraṇa-saroruhāntikam ||

TRANSLATION

Those who drink the sweet pastimes of the Lord and his devotees held in the cups of their ears clean their hearts of all contamination and attain the lotus feet of the Lord for service.

COMMENTARY

Speaking of the common experience in prema of the four other types of rati, this verse shows the result. Those who hear the sweet pastimes of Bhagavān himself become purified. Bhagavān here indicates Nārāyaṇa, Rāma or Kṛṣṇa; or it can indicate in Kṛṣṇa himself, the form worshipped according to one’s bhāva: the bālya, paugaṇḍa or kaiśora form. And according to the form of the Lord, they hear the sweet pastimes of his devotees, such as Nārada, Hanumān, Nanda, and Śrīdāma. The word “drink” indicates that these devotees have developed rati, for that word “drinking” is used aptly to describe those have reached perfection in relishing sweetness. Those who have not developed rati are directed to sādhana to attain rati, such as the previous verse. Those who drink the topics of the Lord wash out their antaḥ-karaṇa (āśayam), (which is already pure). This is the unsought result. They attain the lotus feet of the Lord, in order to serve the Lord. This is the sought result. This answers the question what is the highest perfection asked in SB 1.19.37.

Chapter Three

Worship of Devatās

|| 2.3.1 ||

śrī-śuka uvāca—

evam etan nigaditaṁ pṛṣṭavān yad bhavān mama |

nṛṇāṁ yan mriyamāṇānāṁ manuṣyeṣu manīṣiṇām ||

TRANSLATION

Śukadeva said: In response to your question about the activities of a dying man, I have explained the two paths according to yoga, and for those who are intelligent among men and dying, I have explained the path of bhakti.

COMMENTARY

In the Third Chapter it is explained that the results of worshipping devatās is insignificant and that senses are useless without being employed in bhakti to the Lord.

What you asked about duties of the dying person I have explained in terms of the two paths for the yogī. Among those person, from those who are wise and dying, such as you, I have described the process of hearing, glorifying and remembering the sweet pastimes of the Lord.

|| 2.3.2 ||

brahma-varcasa-kāmas tu yajeta brahmaṇaḥ patim |

indram indriya-kāmas tu prajā-kāmaḥ prajāpatīn ||

TRANSLATION

The person who desires the knowledge of Brahmā should worship Brahmā, the master of the Vedas. The person who desires strong senses should worship Indra. The person desiring progeny should worship the Prajāpati such as Dakṣa.

COMMENTARY

Now hear the activities for those who are not intelligent among men. Or this section can be said to be supplied as an explanation of who should be worshipped, by first showing the deities whom the foolish worship. This description continues until verse 9. Brahmaṇaḥ patim means “the master of the Vedas.” The Prajāpatis are the sons of Brahmā such as Dakṣa.

|| 2.3.3 ||

devīṁ māyāṁ tu śrī-kāmas tejas-kāmo vibhāvasum |

vasu-kāmo vasūn rudrān vīrya-kāmo ’tha vīryavān ||

TRANSLATION

The person who desires prosperity should worship Durgā, and the person desiring energy should worship Agni. The person desiring wealth should worship eight Vasus, and the strong person desiring virility should worship the Rudras.

COMMENTARY

Māyām means Durgā, vibhāvasum is Agni. The strong man (vīryavān) who desires abundant semen to enjoy with many women (vīrya-kāmaḥ) should worship the Rudras.

|| 2.3.4 ||

annādya-kāmas tv aditiṁ svarga-kāmo’ diteḥ sutān |

viśvān devān rājya-kāmaḥ sādhyān saṁsādhako viśām ||

TRANSLATION

The person desiring to eat or feed others should worship Aditi. The person desiring Svarga should worship her sons, the twelve Ādityas. The person desiring a kingdom should worship the Viśva-devas. The person in agriculture and trade should worship the Sādhyas.

COMMENTARY

Annādyam means to feed others or to eat. Aditi’s sons are the twelve Ādityas. Viśām saṁṣādhakaḥ means those engaged in agriculture and trading.

|| 2.3.5 ||

āyuṣ-kāmo ’śvinau devau puṣṭi-kāma ilāṁ yajet |

pratiṣṭhā-kāmaḥ puruṣo rodasī loka-mātarau ||

TRANSLATION

The person desiring long life should worship the Aśvini-kumāras. The person desiring a strong body should worship the earth. The person desiring to stay in his position should worship the heaven and earth--which support the world.

COMMENTARY

Ilām means earth. Pratiṣṭhām means they do not want to fall from their position. Rodasī means the heaven and earth.

|| 2.3.6 ||

rūpābhikāmo gandharvān strī-kāmo ’psara urvaśīm |

ādhipatya-kāmaḥ sarveṣāṁ yajeta parameṣṭhinam||

TRANSLATION

The person desiring beauty should worship the Gandharvas. The person desiring to enjoy women should worship the Apsarās and Urvaśī. The person desiring to rule everyone should worship Brahmā.

COMMENTARY

Apsara urvaśīm means the Apsarās and Urvaśī.  

|| 2.3.7 ||

yajñaṁ yajed yaśas-kāmaḥ kośa-kāmaḥ pracetasam |

vidyā-kāmas tu giriśaṁ dāmpatyārtha umāṁ satīm||

TRANSLATION

The person desiring fame should worship Indra. The person desiring to hoard wealth should worship Varuṇa. The person desiring knowledge should worship Śiva. The person desiring affectionate relationship between husband and wife should worship Umā.

COMMENTARY

Yajñam is a name of Indra. Dampatyārthaḥ means a person desiring mutual affection between a man and woman.

|| 2.3.8 ||

dharmārtha uttama-ślokaṁ tantuḥ tanvan pitṝn yajet |

rakṣā-kāmaḥ puṇya-janān ojas-kāmo marud-gaṇān ||

TRANSLATION

The person desiring dharma should worship Dharma. The person desiring many descendents should worship the Pitṛs. The person desiring protection should worship the Yakṣas. The person desiring strong senses should worship the Maruts.

COMMENTARY

Uttamaḥ-ślokam means Dharma. Tantuḥ tanvan means desiring increase of descendents. Puṇya-janān means the Yakṣas. The Maruts are devatās.

|| 2.3.9 ||

rājya-kāmo manūn devān nirṛtiṁ tv abhicaran yajet |

kāma-kāmo yajet somam akāmaḥ puruṣaṁ param ||

TRANSLATION

The person desiring to be a king should worship the Manus. The person desiring to kill enemies should worship Nirṛti, a Rākṣasa. The person desiring sense gratification should worship Soma. The person desiring to destroy all material desires should worship the Supreme Lord.

COMMENTARY

Rājya means “desire to be a king.” This is distinguished from desiring a kingdom for which one worships the Viśva-devas mentioned in verse 4. Manūn refers to the Manus who protect the Manvantaras (seventy-one yuga cycles each). Abhicaran means killing enemies. Nirṛtim is a Rākṣasa. Kāma-kāmaḥ means desiring sense gratification. Having mentioned the activities of the foolish people, Śukadeva then mentions the activity of the intelligent person. The person desiring to destroy all material desires (akāmaḥ) should worship the supreme person, Bhagavān.

|| 2.3.10 ||

akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |

tīvreṇa bhakti-yogena yajeta puruṣaṁ param ||

TRANSLATION

The person desiring destruction of all desires, the person with all desires, and even the person with an intense desire for liberation, if he has good intelligence, will worship the Supreme Lord with pure bhakti.

COMMENTARY

Not only those persons who have a desire to destroy all material desires should worship the Supreme Lord, but also those with all desires and those with no desires should worship Bhagavān. According to Śrīdhara Svāmī, akāmaḥ means a pure devotee. Jīva Gosvāmī in his Sandarbha says that akāmaḥ means a person whose only happiness is the happiness of the Supreme Lord. The word sarva-kāma includes all desires in general. Mokṣa-kāma is mentioned separately in order to cut down peoples’ thought that they are without desire (since they desire liberation). Or the word can indicate than the person desiring liberation is even more filled with desire than the person desiring material comforts, since it follows directly after the word sarva-kāmaḥ. The word kāma itself indicates a desire to destroy suffering and attain happiness. Those desires are shown to be stronger in the jñānis engaged in destroying the suffering of their saṁsāra and anxious for the experience of the happiness of brahman than in the karmīs who desire to destroy temporary suffering and gain temporary happiness of Svarga by worshipping devatās. But the devotees are engaged only in giving happiness to their worshippable Lord. The word niṣkāma is applicable to them.  This is understood from their statements:

nātha yoni-sahasreṣu yeṣu yeṣu vrajāmy aham |

teṣu teṣv acyutā bhaktir acyutāstu sadā tvayi ||

Wherever I may wander, O master, among thousands of species of life, in each situation may I have firmly fixed devotion to you, O Acyuta. Viṣṇu Purāṇa

sva-karma-phala-nirdiṣṭāṁ yāṁ yāṁ yoniṁ vrajāmy aham |

tasyāṁ tasyāṁ hṛṣīkeśa tvayi bhaktir dṛḍhāstu me ||

May I have firm devotion to you in whatever birth I take allotted by my karmas.

tan naḥ samādiśopāyaṁ yena te caraṇābjayoḥ |

smṛtir yathā na viramed api saṁsaratām iha ||

Please tell us how we may constantly remember your lotus feet, though we continue in the cycle of birth and death in this world. SB 10.73.15

King Parīkṣit also said, as he began his fast:

punaś ca bhūyād bhagavaty anante ratiḥ prasaṅgaś ca tad-āśrayeṣu |

mahatsu yāṁ yām upayāmi sṛṣṭiṁ maitry astu sarvatra namo dvijebhyaḥ ||

On the other hand, in whatever birth I receive, may I have rati for the unlimited Lord, excellent association with his devotees who take shelter of him and friendship with all living beings! I offer respects to the brāhmaṇas. SB 1.19.16

Udāra-dhīḥ means very intelligent. To make Bhagavān the subject of one\s devotion whether it is without desires or with desires is a sign of good intelligence. Not worshipping the Lord is a sign of foolish intelligence. That bhakti should be strong (tīvreṇa), without the mixture of jñāna or karma, like the rays of the sun unmixed with clouds.  

|| 2.3.11||

etāvān eva yajatām iha niḥśreyasodayaḥ |

bhagavaty acalo bhāvo yad bhāgavata-saṅgataḥ ||

TRANSLATION

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