Devanagari
एतत्संसूचितं ब्रह्मंस्तापत्रयचिकित्सितम् ।
यदीश्वरे भगवति कर्म ब्रह्मणि भावितम् ॥ ३२ ॥
Verse text
etat saṁsūcitaṁ brahmaṁs
tāpa-traya-cikitsitam
yad īśvare bhagavati
karma brahmaṇi bhāvitam
Synonyms
etat
—
this much
;
saṁsūcitam
—
decided by the learned
;
brahman
—
O brāhmaṇa Vyāsa
;
tāpa
—
traya — three kinds of miseries
;
cikitsitam
—
remedial measures
;
yat
—
what
;
īśvare
—
the supreme controller
;
bhagavati
—
unto the Personality of Godhead
;
karma
—
one’s prescribed activities
;
brahmaṇi
—
unto the great
;
bhāvitam
—
dedicated .
Translation
O Brāhmaṇa Vyāsadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one’s activities to the service of the Supreme Lord Personality of Godhead [Śrī Kṛṣṇa].
Translation (Visvanatha Cakravarti Thakura)
O brāhman! They indirectly explained the destruction of the three types of miseries, in which actions are offered to Paramātmā, Bhagavān and the impersonal brahman.
Purport
Śrī Nārada Muni personally experienced that the most feasible and practical way to open the path of salvation or get relief from all miseries of life is to hear submissively the transcendental activities of the Lord from the right and bona fide sources. This is the only remedial process. The entire material existence is full of miseries. Foolish people have manufactured, out of their tiny brains, many remedial measures for removing the threefold miseries pertaining to the body and mind, pertaining to the natural disturbances and in relation with other living beings. The whole world is struggling very hard to exist out of these miseries, but men do not know that without the sanction of the Lord no plan or no remedial measure can actually bring about the desired peace and tranquillity. The remedial measure to cure a patient by medical treatment is useless if it is not sanctioned by the Lord. To cross the river or the ocean by a suitable boat is no remedial measure if it is not sanctioned by the Lord. We should know for certain that the Lord is the ultimate sanctioning officer, and we must therefore dedicate our attempts to the mercy of the Lord for ultimate success or to get rid of the obstacles on the path of success. The Lord is all-pervading, all-powerful, omniscient and omnipresent. He is the ultimate sanctioning agent of all good or bad effects. We should, therefore, learn to dedicate our activities unto the mercy of the Lord and accept Him either as impersonal Brahman, localized Paramātmā or the Supreme Personality of Godhead. It does not matter what one is. One must dedicate everything in the service of the Lord. If one is a learned scholar, scientist, philosopher, poet, etc., then he should employ his learning to establish the supremacy of the Lord. Try to study the energy of the Lord in every sphere of life. Do not decry Him and try to become like Him or take His position simply by fragmental accumulation of knowledge. If one is an administrator, statesman, warrior, politician, etc., then one should try to establish the Lord’s supremacy in statesmanship. Fight for the cause of the Lord as Śrī Arjuna did. In the beginning, Śrī Arjuna, the great fighter, declined to fight, but when he was convinced by the Lord that the fighting was necessary, Śrī Arjuna changed his decision and fought for His cause. Similarly, if one is a businessman, an industrialist, an agriculturist, etc., then one should spend his hard-earned money for the cause of the Lord. Think always that the money which is accumulated is the wealth of the Lord. Wealth is considered to be the goddess of fortune (Lakṣmī), and the Lord is Nārāyaṇa, or the husband of Lakṣmī. Try to engage Lakṣmī in the service of Lord Nārāyaṇa and be happy. That is the way to realize the Lord in every sphere of life. The best thing is, after all, to get relief from all material activities and engage oneself completely in hearing the transcendental pastimes of the Lord. But in case of the absence of such an opportunity, one should try to engage in the service of the Lord everything for which one has specific attraction, and that is the way of peace and prosperity. The word
saṁsūcitam
in this stanza is also significant. One should not think for a moment that the realization of Nārada was a childish imagination only. It is not like that. It is so realized by the expert and erudite scholars, and that is the real import of the word
saṁsūcitam.
Commentary (Visvanatha Cakravarti Thakura)
Having had me practice bhakti beyond the modes of nature, and experience prema, and taught the Bhāgavatam which was spoken by the Lord, who is the direct speaker of bhakti, they taught me the process of jṣāna which gives rise to knowledge and the goal of liberation, even though I did not request it. Considering that the question of jṣāna may arise when the boy grows older, they then taught me jṣana indirectly for the purpose of developing indifference to the world. That is explained in this verse.
Since it was not my goal they spoke indirectly about it (saṁsūcitam). What did they speak about? They explained the remedy for, or destruction of, the three miseries in which actions are offered (bhāvitam) to the Paramātmā (īśvare), to Bhagavān with six opulences or to the impersonal brahman.