puṁsām ato vividha-karmabhir adhvarādyair
puṁsām ato vividha-karmabhir adhvarādyair
dānena cogra-tapasā paricaryayā ca
ārādhanaṁ bhagavatas tava sat-kriyārtho
dharmo ’rpitaḥ karhicid mriyate na yatra
When men worship you, the Lord, by secular actions, by Vedic rites, by charity, severe austerity, and by service, they obtain the best results of action, because such acts offered to you never perish.
Since those without material desires are the best in bhakti, bhakti in the form of secular and Vedic actions offered to the Lord, with a predominance of attachment to pure bhakti bring about absence of material desires. Worship through various ordinary actions (vividha-karmabhiḥ), through Vedic rites (adhvarādyaiḥ) which are offered to you are successful. This is taught by the Lord with yat karoṣi yadaśnāsi in the Gītā. (BG 9.27) When bhakti is most prominent (karma-mīsra-bhakti), all ordinary and Vedic acts are offered. When bhakti is a secondary element (bhakti-miśra-karma), the Vedic acts are offered, but not the ordinary acts. In pure bhakti (kevala-bhakti), only the ordinary acts such as hearing and chanting are offered. This is the difference, caused by the motive in offering. Worship of the Lord brings about the best acts (sat-kriyārthaḥ), because dharma offered to you is never destroyed, but transforms into worship. This means that dharma whose main object is fulfillment of material desires is destroyed.
|| 3.9.14 ||
śaśvat svarūpa-mahasaiva nipīta-bheda-
mohāya bodha-dhiṣaṇāya namaḥ parasmai
viśvodbhava-sthiti-layeṣu nimitta-līlā-
rāsāya te nama idaṁ cakṛmeśvarāya
I offer respects to the supreme Brahman which destroys ignorance by its eternal effulgence of consciousness, and gives intelligence by its realization. I offer respects to the Supreme Lord, who enjoys with māyā by his glance for creating, maintaining and destroying the universe.
Having delineated two types of worship for the devotees, Brahmā offers respect to the forms of the Lord worshiped by the jñānī and the devotee. I offer respects to that from which destroys the illusion of difference (Brahman) by eternal consciousness (śāśvat svarūpa-mahasā), just as the ocean was swallowed by Agastya. I offer respects to that form from which arises intelligence (dhiṣaṇāya) caused by realization of that form. I offer my respects (namas cakṛma) to that impersonal form. I offer my respects to the personal form of the Lord, who enjoys (rāsa) by the pastime of glancing (līlā) at māyā, the cause of the creation, maintenance and destruction of the universe. Or the meaning can be “O cause of creation, maintenance and destruction! I offer respects to the Lord who playfully (līlā) danced with the gopīs (rāsa), with pastimes.” Śruti says parārddhānte so ’budhyata gopaveśo me purastādāvirvabhūva: at the end of half my life, the Lord appeared before me in the dress of a cowherd boy. (Gopāla-tāpanī Upaniṣad) Previously it was said kāma-dughājghri-padmaṁ pradarśayantam: I saw the Lord who showed his lotus foot which fulfills all desires. (SB 3.8.26) These quotations show that among all the forms of the Lord, Kṛṣṇa is the supreme shelter since his form is most complete.
|| 3.9.15 ||
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