न ते विदु: स्वार्थगातिम हि विष्णुम

[Krsna Das]

मित्रों ! दंडवत प्रणाम !

वेद रुपी कल्प-वृक्ष के पके हुए फल श्रीमद्भागवतम में, भक्त-शिरोमणि प्रहलाद महाराज कहते हैं :


न ते विदु: स्वार्थगतिम हि विष्णुम दुराशया ये बहिरार्थ मानिनः |
अंधा यथान्धैर उपगीयमाना ते ईशातन्त्रयामुरुदाम्नी बद्धाः ||


"न ते विदु:" - अर्थात वे नहीं जानते |

क्या नहीं जानते ? - इसके उत्तर में कहते हैं -

"स्वार्थगतिम हि विष्णुम" - अर्थात वे नहीं जानते कि समस्त प्राणियों कि एक मात्र गति तो भगवान् विष्णु के प्रति भक्ति लाभ प्राप्त करना ही है |

तो किस प्रकार के प्राणियों कि बात हो रही है? - इस के उत्तर में कहते हैं -

"ये बहिरार्थ मानिनः" - अर्थात वे मनुष्य जिन्हें बाह्य - अर्थ ही सर्वोत्तम - वस्तु के रूप में मान्य हैं |

यह मनुष्य भी दो प्रकार के हैं :

१) जो जड़ - वस्तु की प्राप्ति को ही अपना अंतिम स्वार्थ मानते हैं (अर्थात जो परमार्थ से सर्वथा अनभिज्ञ हैं )
२ ) जो वेद के बाह्य-अर्थ (अर्थात वेद में वर्णित पुष्पित-वाणी [यामिमां पुष्पितां वाचं -गीता] - सकाम - कर्म अथवा आत्मानुभूति को ही) अन्तिम-स्वार्थ मानते हैं (किन्तु भगवद-भक्ति कि अवहेलना करते हैं)

किन्तु यह दोनों प्रकार के मनुष्य भगवद-भक्ति कि अवहेलना क्यों करते हैं - इसके लिए कहते हैं -

"दुराशया" - अर्थात वे जड़-वस्तु अथवा केवलात्मानुभव के प्रति दुराग्रह रखते हैं , किन्तु मूल-वस्तु (शुद्ध-भगवद-भक्ति) की अवहेलना करते हैं |

यद्यपि इस प्रकार के व्यक्ति स्वयं अपने अंतिम-स्वार्थ से अनभिज्ञ होते हैं , तथापि दूसरों को वेद-ज्ञान प्रदान करने का प्रयास क्यों करते हैं ? - इस की उपमा दे कर कहते हैं -

"अंधा यथान्धैर उपगीयमाना" अर्थात जिस प्रकार से एक नेत्र-हीन व्यक्ति दूसरे नेत्र-हीन व्यक्ति का पथ-प्रदर्शन करने का प्रयास करे |

यद्यपि वे स्वयं इश्वर-तंत्र-रुपी-त्रिगुणमयी-प्रकृति (ईशातंत्रयाम) कि रज्जु (उरुदाम्नी) द्वारा बद्ध-अवस्था को प्राप्त होते हैं (बद्धाः), किन्तु दूसरों को मुक्त करने हेतु ब्रह्म-ज्ञान का उपदेश करते हैं |

श्री हरि-गुरु-वैष्णव-कृपालेश-प्रार्थी
कृष्ण-दास

श्री श्री गुरु गौरान्गौ जयतः |

[kd gupta]

Good thought,but smells prejudice .
Were our feet and hands which have brought us here, was it our mind which gave the platform we stand .If you go to your past , it will be felt that this was some second bird which always tried to guide us and that is the super soul sitting in every soul . We differ from animals as we have our scriptures providing the proof of great souls ,we worship .It is Rama, Krsn,Hanuman and…and Narsingh bhagwan , see from Hirankashyapu and Prahlad conversation…

Yas twa mandbhagyo…….stambhe sabhayam na mragam na manusham .

It was neither a human nor animal , it was the super soul , the truth .

So pronounce as….Na te viduh swarthgatim hi SATYAM….

[Krsna Das]

Dandavats Prabhu !


Were our feet and hands which have brought us here, was it our mind which gave the platform we stand .If you go to your past , it will be felt that this was some second bird which always tried to guide us and that is the super soul sitting in every soul .

Super Soul (Parmatma) is present in his devotees, which have transcended Pradhani-Bhuta-Bhakti (प्रधानी-भूत-भक्ति) and reached to the level of Shudhha-Bhakti. But he is also present with Sakam-karmis, and he is also present with Advaitins and Mayavadis. But he is also present in Mlechhas. But he is also present with those who deride the very name of his, also in the swine who enjoys on stool.

So considering the fact that this second bird is guiding each and everyone, why is it so that everyone is not at same level?

Answer is - Anu-swatantrata (अणु-स्वतंत्रता), which is the attribute of Jiva-Sakti.


So pronounce as….Na te viduh swarthgatim hi SATYAM….BUT why did Srila Badrayana not compose the verse in that way?

Answer is - because that would have given birth to another question -

What is this Satyam?

Since he is compassionate to Jivas, he has already answered this question - Na te viduh swartha-gatim hi Visnum.

Hari Hari !

राधा कृष्ण प्राण मोर, युगल किशोर

[kd gupta]

Dandavats Prabhu !



Super Soul (Parmatma) is present in his devotees, which have transcended Pradhani-Bhuta-Bhakti (प्रधानी-भूत-भक्ति) and reached to the level of Shudhha-Bhakti. But he is also present with Sakam-karmis, and he is also present with Advaitins and Mayavadis. But he is also present in Mlechhas. But he is also present with those who deride the very name of his, also in the swine who enjoys on stool.

So considering the fact that this second bird is guiding each and everyone, why is it so that everyone is not at same level?

Answer is - Anu-swatantrata (अणु-स्वतंत्रता), which is the attribute of Jiva-Sakti.

BUT why did Srila Badrayana not compose the verse in that way?

Answer is - because that would have given birth to another question -

What is this Satyam?

Since he is compassionate to Jivas, he has already answered this question - Na te viduh swartha-gatim hi Visnum.

Hari Hari !

राधा कृष्ण प्राण मोर, युगल किशोर
Dear Kdasji
There is two type of devotion 1. Upeya [ dependable ] 2. Upaya [ doership ]
Sitaji , Draupadi….are the first example .
Laxman, Arjun….are the second .
Devotee is undisturbed in anyway , how do you like ? I may ask you ? pl. explain .

[Krsna Das]

Dandavats, Priya Prabhu !

Following are my comments, (keeping in mind the scarcity of grey matter in my brain :) ) -


Dear Kdasji
There is two type of devotion 1. Upeya [ dependable ] 2. Upaya [ doership ]
Sitaji , Draupadi….are the first example .


Srimati Sita MataJi is the Swaroop Sakti of Supreme Lord and both of them are abheda: (शक्तिः शक्तिम्तोराभेद: - Sruti)
Draupadi is again a Nitya-Sidhha-Parikar.


Laxman, Arjun….are the second .That is also correct, but in the sense that this "doer ship is also dependent on Krsna." They are the means by which Lord expands his past-times -
(निमित्त मात्रं भव सव्यसाचिन -गीता)

Also have to consider that the names you are quoting here are the plenary expansions of Supreme himself. These are not the Badhha-Jivas.


Devotee is undisturbed in anyway , how do you like ? I may ask you ? pl. explain A devotee at the level of Madhayama-Uttam-Adhikar or Uttam-Adhikar are not disturbed by any circumstances in life. Other devotees may not have transcended sansaar, but they are on correct path, nevertheless.

[kd gupta]

All learned saints pray for that Almighty in different forms , that parmatma which is our parental source and whose Maya or delusion of this physical world has surrounded we all.There is no other way but the Bhagwadbhajan .

Sri sri shankaracharya prays….
Narayan karunamay….tadawakau charnau…sadavasatu . I pray to your feet .
Sri sri ramanuj swami prays..
Sarvadharmanshcha santajya…..sharanam tevrajam vibho .I am in your feet .
Sri sri madhwacharya prays…
Shrimantam tamupasmahe ……..I pray my for my god .
Sri sri nimbakacharya prays…
Nanya gatih…..vanditat .I pray o god .
Sri sri ballabhacharya prays…
Daso aham tavasmi . O god I pray you .
There is therefore no way other than Bhakti and in clear words bhagwadbhajan and bhagwadpad prem is the only guru mantra . goswamiji writes…
Jake priya na ram vaidehi,tajiye tahi koti vairy sam yadyapi param sanehi .

[Krsna Das]

Dandavats !

Yes Prabhu !

All your statements in above post are correct. It is the essense of Sruti as well as Smriti - Bhagwad Bhajan.

Hari Hari...

[Krsna Das]

I forgot to add one more thing here:

We were talking of persons who think of atma-gyan or self -realization alone to be the Supreme Knowledge, (in the light of the verse mentioned in my first post)

Sri Bhagwan has following to offer in this regard:

Geeta : 18:20 :

That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness (sattvik).

Now Lord clearly states that the knowledge that leads to self -realization is sattvik.

We also know that trigunamayi-maya-prakriti has three gunas - saatvik, rajasik and tamasik.

Till the time any jada-entity is subjected to these three gunas of nature, it is understood to be in badhha-avastha and not mukta-avastha. For being in mukta-avastha, one has to transcend these three gunas of prakriti.

When the process of self-realization or atma-gyaan itself is sattvik, (under the jurisdiction of maya-prakriti), how can it lead to the nirguna-avastha, which is free from the gunas of maya-prakriti?

Therefore to consider that brahma-gyaan (knowledge of self) itself leads the living entity (Jivas) to become liberated is nothing but ap-sidhhanta (illusion).



Question: So which process results in transcending the gunas of prakriti?

Answer: - Surrender to Krsna alone or Bhakti:

Geeta, 7:14:
This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.