365bet娱乐

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.4.215:

啶� 啶忇さ 啶膏ぐ啷嵿さ-啶�啶曕�嵿い啷囙き啷嵿く啷� 啶ㄠ�嵿く啷傕え啶距じ啷� 啶む�� 啶�啶ㄠ�嵿う-啶�啷佮う啷嵿ぇ啶�啶� 啷�
啶�啷傕�溹ぞ-啶�啶侧�� 啶� 啶掂た啶ㄠ�嵿う啶ㄠ�嵿い啶� 啶� 啶忇さ 啶灌た 啶�啶ム�嬥う啶苦い啶�啷� 啷� 啷ㄠェ啷� 啷�

ta eva sarva-bhaktebhyo ny奴n膩s te 尘补苍诲补-产耻诲诲丑补测补岣� |
辫奴箩腻-phala峁� na vindanti ta eva hi yathoditam || 215 ||

te鈥搕丑别测; eva鈥搃苍诲别别诲; 蝉补谤惫补-产丑补办迟别产丑测补岣�鈥搊ut of all devotees; 苍测奴苍腻岣�鈥搕he lowest; te鈥搕丑别测; 尘补苍诲补-产耻诲诲丑补测补岣�鈥揾aving weak intelligence; 辫奴箩腻鈥搊f worship; phalam鈥搕he fruit; na鈥搉辞迟; vindanti鈥揳迟迟补颈苍; te鈥搕丑别测; eva鈥搕丑耻蝉; hi鈥搃苍诲别别诲; 测补迟丑腻鈥揳蝉; uditam鈥搒辫辞办别苍.

Such unintelligent persons are the lowest among all the devotees of the Lord. They do not attain even the real fruits of worship promised in the scriptures.

Commentary: Dig-dar艣in墨-峁�墨k膩 with Bh膩v膩nuv膩da

(By 艢谤墨la San膩tana Gosv膩m墨 himself including a deep purport of that commentary)

艢谤墨 狈腻谤补诲补 says, 鈥淎ll these dull-headed people are the lowest of all types of devotees, including those who are 苍颈谤驳耻峁嘺, or free from material qualities, and those who are 蝉补驳耻峁嘺, or situated in the three material modes of nature: goodness (sattva), passion (rajas), and ignorance (tamas).鈥�

Therefore, it is stated in 艢谤墨mad-叠丑腻驳补惫补迟补尘 (11.2.47):

啶呧ぐ啷嵿�氞ぞ啶�啶距ぎ啷� 啶忇さ 啶灌ぐ啶�啷� 啶�啷傕�溹ぞ啶� 啶�啶� 啶多�嵿ぐ啶︵�嵿ぇ啶�啷囙す啶む��
啶� 啶むう啷�-啶�啶曕�嵿い啷囙し啷� 啶氞ぞ啶ㄠ�嵿く啷囙し啷� 啶� 啶�啶曕�嵿い啶� 啶�啷嵿ぐ啶距�曕�冟い啶� 啶膏�嵿ぎ啷冟い啶�

arc膩y膩m eva haraye 辫奴箩腻峁� ya岣� 艣raddhayehate
na tad-bhakte峁�u c膩nye峁�u sa bhakta岣� 辫谤腻办峁泃补岣� sm峁泃a岣�

Those who only worship 艢谤墨 Hari鈥檚 Deity form but disrespect the 痴补颈峁ａ箛补惫补蝉 and all other living entities are materialistic (辫谤腻办峁泃补) devotees. They belong to the lowest category. This statement is the accepted evidence in this regard. It will be explained in detail further on.

鈥�笔谤补迟颈尘腻 manda-产耻诲诲丑墨苍腻尘鈥揇eity worship is for fools.鈥� According to this scriptural statement, those who have dull intelligence do not obtain the results of worship as mentioned in the scriptures.

鈥�Bhasmany eva juhoti sa岣�鈥揟heir worship is like giving an oblation of clarified butter in the ashes.鈥� In other words, one should understand that 艢谤墨 叠丑补驳补惫腻苍 does not accept their worship.

In 艢谤墨mad-叠丑腻驳补惫补迟补尘, in his prayers to Lord 狈峁泂颈峁僪补, 艢谤墨 笔谤补丑濒腻诲补 惭补丑腻谤腻箩补 states (7.9.11):

啶ㄠ�堗さ啶距い啷嵿ぎ啶ㄠ�� 啶�啷嵿ぐ啶�啷佮ぐ啷� 啶呧く啶� 啶ㄠた啶�-啶侧ぞ啶�-啶�啷傕ぐ啷嵿ぃ啷� 啶�啶距え啶� 啶溹え啶距う啷� 啶呧さ啶苦う啷佮し啶� 啶曕ぐ啷佮ぃ啷� 啶掂�冟ぃ啷�啶む��
啶�啶︵�� 啶�啶溹�� 啶溹え啷� 啶�啶椸さ啶む�� 啶掂た啶︵ぇ啷�啶� 啶�啶距え啶� 啶む�氞�� 啶氞ぞ啶む�嵿ぎ啶ㄠ�� 啶�啷嵿ぐ啶む��-啶�啷佮�栢じ啷嵿く 啶�啶ム�� 啶�啷佮��-啶多�嵿ぐ啷�啶�

naiv膩tmana岣� prabhur aya峁� nija-l膩bha-p奴r峁噊 m膩na峁� jan膩d 补惫颈诲耻峁�a岣� karu峁噊 v峁涐箛墨te
yad yaj jano bhagavate vidadh墨ta m膩na峁� tac c膩tmane prati-mukhasya 测补迟丑腻 mukha-艣r墨岣�

My Lord is most merciful. Because He is complete within Himself, He does not accept the worship of ignorant people. One whose face is charmingly beautiful will see the same charming beauty reflected in the mirror. Similarly, the personal happiness one obtains is a reflection of his mood in worshiping 叠丑补驳补惫腻苍.

The purport is, 鈥淢y Lord, the Lord of all the living beings (箩墨惫补蝉), 艢谤墨 狈峁泂颈峁僪补-deva, is most merciful. Whatever the 箩墨惫补蝉 are able to acquire in their worship is actually controlled by 艢谤墨 狈峁泂颈峁僪补-deva alone, and He does not accept the worship of all 箩墨惫补蝉. What is the nature of those whose worship He does not accept? Out of ignorance, those persons worship the Deity, considering Him to be stone, wood, or metal. They become full of false pride and thus they disrespect all 痴补颈峁ａ箛补惫补蝉 and censure all living entities. My Lord certainly does not accept the worship of such persons.鈥�

In 艢谤墨mad-叠丑腻驳补惫补迟补尘 (4.31.21), 艢谤墨 狈腻谤补诲补 also states:

啶� 啶�啶溹い啶� 啶曕�佮ぎ啶ㄠ��啶粪た啶｀ぞ啶� 啶� 啶囙�溹�嵿く啶距�� 啶灌ぐ啶苦ぐ啷� 啶呧ぇ啶ㄠぞ啶む�嵿��-啶оえ-啶�啷嵿ぐ啶苦く啷� 啶班じ啶溹�嵿�炧��
啶多�嵿ぐ啷佮��-啶оえ-啶曕�佮��-啶曕ぐ啷嵿ぎ啶｀ぞ啶� 啶�啶︵�堗ぐ啷� 啶�啷� 啶掂た啶︵ぇ啶むた 啶�啶距お啶�啷� 啶呧�曕た啶炧�嵿�氞え啷囙し啷� 啶膏い啷嵿じ啷�

na bhajati kuman墨峁�i峁嚹佱箖 sa ijy膩峁� harir adhan膩tma-dhana-priyo 谤补蝉补箩帽补岣�
艣ruta-dhana-kula-karma峁嚹佱箖 madair ye vidadhati p膩pam aki帽cane峁�u satsu

The selfless (补办颈帽肠补苍补) devotees who consider 叠丑补驳补惫腻苍 to be their only possession are very dear to the Lord. 叠丑补驳补惫腻苍 is 谤补蝉补箩帽补, or the knower of rasa, the sweetness of loving relationships. He knows how much sweetness there is in the one-pointed, unconditional devotional service of such devotees. 叠丑补驳补惫腻苍 does not accept the worship of foolish people who, being intoxicated by the false pride of education, wealth, high birth, and fruitive activities, disrespect selfless 蝉腻诲丑耻蝉, who are free from material desires.

The reason for this is that 叠丑补驳补惫腻苍 is complete within Himself and fully content in tasting His own natural, condensed bliss. Although He is self-satisfied, because He is also bhakta-vatsala, or affectionate to His devotees, He accepts their worship. In this way, He is fond of His devotees. It can also be understood that because of His bhakta-vatsala quality, He even transgresses His own nature.

Alternatively, another understanding is that the Lord is fully satisfied by accepting the offering He desires鈥搕he treasure of the devotees鈥� love offered through their worship. Thus, being fully satisfied with that, He does not desire the offerings and worship of non-devotees.

Scripture states that one definitely attains the fruit of his worship of the Lord, regardless of the manner in which it is performed. Therefore, one should not think that worship performed lavishly by spending wealth is futile. In a general way, 艢谤墨 笔谤补丑濒腻诲补 indicates the reason for this with the words yat yat (in whatever way they offer) in the verse quoted above (艢谤墨mad-叠丑腻驳补惫补迟补尘 7.9.11), and in a specific way with the word 尘腻苍补尘 (worship). The worshiper鈥檚 expenditure of wealth and energy for 叠丑补驳补惫腻苍鈥檚 辫奴箩腻 never goes in vain鈥揾e is rewarded in a way that is proportionate to what he has offered.

The ingredients of worship offered by materialistic men (惫颈峁�a测墨蝉) are not offered for the pleasure of 叠丑补驳补惫腻苍; the materialists are worshiping out of desire for their own benefit, and consequently the results they receive are simply for their own pleasure. For example, based on the specific way in which one puts on tilaka to increase the beauty of his face, he will see the reflection in the mirror accordingly. That is to say, with whatever desire one expends his wealth in worshiping the Lord, one shall receive a result according to that desire. However, such a result is only the secondary fruit of 辫奴箩腻; it is not the chief or most excellent result. That is because such worship is not performed for the pleasure of 叠丑补驳补惫腻苍; it is offered with the desire for happiness in this lifetime and the next. During worship, 艢谤墨 叠丑补驳补惫腻苍 only accepts the items which are offered for His pleasure, and His acceptance of the items of worship is the primary, or topmost, fruit of 辫奴箩腻.

Another way to understand the logic of the phrase yat yat is that whatever the unintelligent people offer is done for their own benefit, not for the happiness of 叠丑补驳补惫腻苍. Therefore, 叠丑补驳补惫腻苍 fulfills their desire only to show mercy to such foolish persons, but He does not accept their offering.

Because the question might arise, 鈥淗ow can one receive personal benefit from worshiping 叠丑补驳补惫腻苍?鈥� 艢谤墨 笔谤补丑濒腻诲补 speaks the phrase prati-mukhasya (the reflection of the face) in the same verse (艢谤墨mad 叠丑腻驳补惫补迟补尘 7.9.11). In other words, without offering something to 叠丑补驳补惫腻苍, the living entity can never obtain any of his desires.

Alternatively, the verse can be understood to say that the Lord mercifully accepts the offerings of intelligent devotees because those offerings are for His pleasure. However, if such intelligent persons also offer something to 叠丑补驳补惫腻苍 for their own benefit, they receive a most insignificant result, like the reflection of the face in the mirror. This cannot be called the spiritual (辫腻谤补尘腻谤迟丑颈办补) or primary result.

Thus, it becomes clear that the result of whatever is done for the pleasure of 叠丑补驳补惫腻苍 is alone worthwhile. This type of worship grants the supreme wealth of prema-bhakti, by which one attains 叠丑补驳补惫腻苍鈥檚 abodes like 艢谤墨 Vaiku峁囜弓ha. There, one experiences the indescribable happiness of the Lord鈥檚 诲补谤艣补苍补 and the enjoyment of personal exchanges with Him.

Another understanding of the prayer by 艢谤墨 笔谤补丑濒腻诲补 is that this Lord is 莫艣惫补谤补, the Supreme Controller. He is always complete within Himself and has no desire to receive services from the living entities. However, it might be questioned that even though He may not need anything, why does He not accept these services for the desire of others or the benefit of all those worshipers?

To explain this, the term 补惫颈诲耻峁�a, meaning 鈥榠gnorant of the goal of life,鈥� has been used in the same verse (艢谤墨mad-叠丑腻驳补惫补迟补尘 7.9.11) to describe unintelligent people who spend their wealth for the worship of 叠丑补驳补惫腻苍 but who do not have the wisdom to know what is beneficial for them and what is not. After worshiping, they lament over their expenditures and thus sometimes become distressed. Being subdued by compassion, although 艢谤墨 叠丑补驳补惫腻苍 does not desire their worship, He completely satisfies them by granting material results. Alternatively, the word 补惫颈诲耻峁�a also refers to ignorant persons unaware of the methods and process of 辫奴箩腻. Such ignorant people worship by killing animals for sacrifice, but 艢谤墨 叠丑补驳补惫腻苍 does not accept their worship.

One might say, 鈥淭his Lord is the crest jewel of all the demigods and the benefactor of all living entities. So why does He not benefit all of those worshipers?鈥�

Addressing this point, 艢谤墨 笔谤补丑濒腻诲补 uses the word 办补谤耻峁嘺岣� (compassionate) in the quoted verse (艢谤墨mad-叠丑腻驳补惫补迟补尘 7.9.11). He says, 鈥淏ecause the Lord is most merciful, He does not bestow benefits on those worshipers. If the Lord did accept the worship of those who are malevolent to other living beings, that would harm those entities and would not be appropriate for the most merciful 叠丑补驳补惫腻苍. Moreover, because the Lord is complete within Himself, He does not fulfill the desires of the malevolent worshipers for their own good. Additionally, He acts in this way for the benefit of society. The reason for this behavior of 叠丑补驳补惫腻苍 is that those worshipers are foolish, and He is 辫补谤补尘补-办补谤耻峁嘺, most merciful. Those unintelligent persons do not know that they receive benefit also by pleasing the Lord. Ignorant of this truth, they undergo many hardships to collect varieties of paraphernalia for worship. Being very kind, 艢谤墨 叠丑补驳补惫腻苍 cannot tolerate the misery or pain of those unintelligent people; therefore, He has no desire to accept their worship.鈥�

One might ask, 鈥淗ow does satisfying 艢谤墨 叠丑补驳补惫腻苍 bring about one鈥檚 own welfare?鈥�

艢谤墨 Prah膩lda speaks the phrase yat yat (in whatever way they offer) to explain this. 鈥淲hatever one offers to 艢谤墨 叠丑补驳补惫腻苍 is done for one鈥檚 self-interest only, not for any other reason.鈥� There is an example in this regard. 鈥淭he beauty of one鈥檚 face is reflected in the mirror. If one does not beautify his face, the mirror cannot reflect back the beauty of one鈥檚 face. Similarly, if one does not offer loving worship to 艢谤墨 叠丑补驳补惫腻苍, who is likened to the face, then how will the Lord鈥檚 love reflect back in the living entities, who are His separated portions?鈥�

One might also question, 鈥淲hy does the Lord not accept the worship of the non-devotees? Is it because the Lord, who is the Soul of all souls, has obtained the treasured love that His devotees offer Him? Or is it because His own desires are fulfilled through His devotees? In other words, is it because He is completely absorbed in bhakti-rasa, the mellows of devotion, which are situated in the hearts of His devotees, whose very object is Himself?鈥�

The reply is, 鈥湹�丑补驳补惫腻�� definitely accepts the non-devotees鈥� worship, because He is merciful. If 叠丑补驳补惫腻苍 did not accept their offering, they would not obtain the result of their worship.鈥� Therefore, 笔谤补丑濒腻诲补 uses the term yat yat. Unless one offers all of one鈥檚 possessions to 艢谤墨 叠丑补驳补惫腻苍, the living being does not accomplish his ultimate selfinterest. If 艢谤墨 叠丑补驳补惫腻苍 did not accept their worship, then they could not obtain even an insignificant result.

This concludes the overview of these thoughts.