SB 1.2.7

SB 1.2.7
Srila Prabhupada 200+

Devanagari

वासुदेवे भगवति भक्तियोग: प्रयोजित: । जनयत्याशु वैराग्यं ज्ञानं च यदहैतुकम् ॥ ७ ॥

Verse text

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyaṁ jṣānaṁ ca yad ahaitukam

Synonyms

vāsudeve unto Kṛṣṇa ; bhagavati unto the Personality of Godhead ; bhakti yogaḥ — contact of devotional service ; prayojitaḥ being applied ; janayati does produce ; āśu very soon ; vairāgyam detachment ; jṣānam knowledge ; ca and ; yat that which ; ahaitukam causeless .

Translation

By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.

Translation (Visvanatha Cakravarti Thakura)

Bhakti dedicated to Lord Kṛṣṇa, endowed with special moods, quickly produces detachment from material goals and knowledge of the Lord devoid of the desire for liberation.

Purport

Those who consider devotional service to the Supreme Lord Śrī Kṛṣṇa to be something like material emotional affairs may argue that in the revealed scriptures, sacrifice, charity, austerity, knowledge, mystic powers and similar other processes of transcendental realization are recommended. According to them, bhakti, or the devotional service of the Lord, is meant for those who cannot perform the high-grade activities. Generally it is said that the bhakti cult is meant for the śūdras, vaiśyas and the less intelligent woman class. But that is not the actual fact. The bhakti cult is the topmost of all transcendental activities, and therefore it is simultaneously sublime and easy. It is sublime for the pure devotees who are serious about getting in contact with the Supreme Lord, and it is easy for the neophytes who are just on the threshold of the house of bhakti. To achieve the contact of the Supreme Personality of Godhead, Śrī Kṛṣṇa, is a great science, and it is open for all living beings, including the śūdras, vaiśyas, women and even those lower than the lowborn śūdras, so what to speak of the high-class men like the qualified brāhmaṇas and the great self-realized kings. The other high-grade activities designated as sacrifice, charity, austerity, etc., are all corollary factors following the pure and scientific bhakti cult. The principles of knowledge and detachment are two important factors on the path of transcendental realization. The whole spiritual process leads to perfect knowledge of everything material and spiritual, and the results of such perfect knowledge are that one becomes detached from material affection and becomes attached to spiritual activities. Becoming detached from material things does not mean becoming inert altogether, as men with a poor fund of knowledge think. Naiṣkarma means not undertaking activities that will produce good or bad effects. Negation does not mean negation of the positive. Negation of the nonessentials does not mean negation of the essential. Similarly, detachment from material forms does not mean nullifying the positive form. The bhakti cult is meant for realization of the positive form. When the positive form is realized, the negative forms are automatically eliminated. Therefore, with the development of the bhakti cult, with the application of positive service to the positive form, one naturally becomes detached from inferior things, and he becomes attached to superior things. Similarly, the bhakti cult, being the supermost occupation of the living being, leads him out of material sense enjoyment. That is the sign of a pure devotee. He is not a fool, nor is he engaged in the inferior energies, nor does he have material values. This is not possible by dry reasoning. It actually happens by the grace of the Almighty. In conclusion, one who is a pure devotee has all other good qualities, namely knowledge, detachment, etc., but one who has only knowledge or detachment is not necessarily well acquainted with the principles of the bhakti cult. Bhakti is the supermost occupation of the human being.

Commentary (Visvanatha Cakravarti Thakura)

What form does that satisfaction of the mind take? This satisfaction of the mind is filled with knowledge and experience of the form, qualities and sweetness of the Lord, which cause complete disgust with all inferior objects. That is explained in this verse. This bhakti is endowed (yojitaḥ) in an excellent manner (pra for prakarṣeṇa), with dāsya, sakhya and other loving emotions. Another meaning of bhakti-yogaḥ prayojitaḥ is “bhakti-yoga has been made the only goal (prayojana).” Separate endeavor for attaining knowledge and detachment are not necessary in the practice of bhakti, for bhakti itself produces them. Very quickly (āśu) at the time of performing bhakti, they are attained, for it is said: bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ| prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam || Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. SB 11.2.42 There is an objection that if one possesses knowledge, one attains liberation. In answer to this, the verse says that this knowledge is ahaitukam, without motivation for liberation. Ahaitukam comes from hetu, meaning cause or purpose, just as one can say “He lives for eating.” This means “He lives with the goal of eating.” Thus in this verse jnānam ahaitukam means “knowledge without the goal of liberation.” Therefore by practicing bhakti in which knowledge also manifests without the goal of liberation, the liberation of merging does not take place. Knowledge in this case means knowledge and experience of the Lord’s form, qualities and sweetness. Thus it is said in the Fourth Canto: vāsudeve bhagavati bhakti-yogaḥ samāhitaḥ | sadhrīcīnena vairāgyaṁ jṣānaṁ ca janayiṣyati || The stage of prema-bhakti completely dedicated to Vāsudeva, produces complete jṣāna and vairāgya. SB 4.29.37 One should practice bhakti with only that goal in mind (sadhrīcīnena), devoid of desire for liberation or other goals. The next verse shows that this type of bhakti is the cause of another type of bhakti. so ’cirād eva rājarṣe syād acyuta-kathāśrayaḥ | śṛṇvataḥ śraddadhānasya nityadā syād adhīyataḥ || O saintly king! One who hears and studies with faith very soon attains the shelter topics of the Lord to attain prema. SB 4.29.38 Thus it is established in this verse that bhakti alone functions as both the cause and the goal (and not knowledge or detachment).