SB 10.89.14 · Srimad Bhagavatam

Devanagari

तन्निशम्याथ मुनयो विस्मिता मुक्तसंशया: । भूयांसं श्रद्दधुर्विष्णुं यत: शान्तिर्यतोऽभयम् ॥ १४ ॥ धर्म: साक्षाद् यतो ज्ञानं वैराग्यं च तदन्वितम् । ऐश्वर्यं चाष्टधा यस्माद् यशश्चात्ममलापहम् ॥ १५ ॥ मुनीनां न्यस्तदण्डानां शान्तानां समचेतसाम् । अकिञ्चनानां साधूनां यमाहु: परमां गतिम् ॥ १६ ॥ सत्त्वं यस्य प्रिया मूर्तिर्ब्राह्मणास्त्विष्टदेवता: । भजन्त्यनाशिष: शान्ता यं वा निपुणबुद्धय: ॥ १७ ॥

Verse text

tan niśamyātha munayo vismitā mukta-saṁśayāḥ bhūyāṁsaṁ śraddadhur viṣṇuṁ yataḥ śāntir yato ’bhayam dharmaḥ sākṣād yato jṣānaṁ vairāgyaṁ ca tad-anvitam aiśvaryaṁ cāṣṭadhā yasmād yaśaś cātma-malāpaham munīnāṁ nyasta-daṇḍānāṁ śāntānāṁ sama-cetasām akiṣcanānāṁ sādhūnāṁ yam āhuḥ paramāṁ gatim sattvaṁ yasya priyā mūrtir brāhmaṇās tv iṣṭa-devatāḥ bhajanty anāśiṣaḥ śāntā yaṁ vā nipuṇa-buddhayaḥ

Synonyms

tat — this ; niśamya — hearing ; atha — then ; munayaḥ — the sages ; vismitāḥ — amazed ; mukta — freed ; saṁśayāḥ — from their doubts ; bhūyāṁsam — as the greatest ; śraddadhuḥ — they put their faith ; viṣṇum — in Lord Viṣṇu ; yataḥ — from whom ; śāntiḥ — peace ; yataḥ — from whom ; abhayam — fearlessness ; dharmaḥ — religion ; sākṣāt — in its direct manifestations ; yataḥ — from whom ; jṣānam — knowledge ; vairāgyam — detachment ; ca — and ; tat — it (knowledge) ; anvitam — including ; aiśvaryam — the mystic power (gained by practice of yoga ) ; ca — and ; aṣṭadhā — eightfold ; yasmāt — from whom ; yaśaḥ — His fame ; ca — also ; ātma — of the mind ; mala — the contamination ; apaham — which eradicates ; munīnām — of the sages ; nyasta — who have given up ; daṇḍānām — violence ; śāntānām — peaceful ; sama — equipoised ; cetasām — whose minds ; akiṣcanānām — selfless ; sādhūnām — saintly ; yam — whom ; āhuḥ — they call ; paramām — the supreme ; gatim — destination ; sattvam — the mode of goodness ; yasya — whose ; priyā — favorite ; mūrtiḥ — embodiment ; brāhmaṇāḥ — brāhmaṇas ; tu — and ; iṣṭa — worshiped ; devatāḥ — deities ; bhajanti — they worship ; anāśiṣaḥ — without ulterior desires ; śāntāḥ — those who have attained spiritual peace ; yam — whom ; vā — indeed ; nipuṇa — expert ; buddhayaḥ — whose faculties of intelligence .

Translation

Amazed upon hearing Bhṛgu’s account, the sages were freed from all doubts and became convinced that Viṣṇu is the greatest Lord. From Him come peace; fearlessness; the essential principles of religion; detachment with knowledge; the eightfold powers of mystic yoga; and His glorification, which cleanses the mind of all impurities. He is known as the supreme destination for those who are peaceful and equipoised — the selfless, wise saints who have given up all violence. His most dear form is that of pure goodness, and the brāhmaṇas are His worshipable deities. Persons of keen intellect who have attained spiritual peace worship Him without selfish motives.

Translation (Visvanatha Cakravarti Thakura)

Amazed upon hearing Bhṛgu's account, the sages were freed from all doubts and became convinced that Viṣṇu is the greatest Lord. From Him come peace; fearlessness; the essential principles of religion; detachment with knowledge; the eightfold powers of mystic yoga; and His glorification, which cleanses the mind of all impurities. He is known as the supreme destination for those who are peaceful and equipoised—the selfless, wise saints who have given up all violence. His most dear form is that of pure goodness, and the brāhmaṇas are His worshipable deities. Persons of keen intellect who have attained spiritual peace worship Him without selfish motives.

Purport

By becoming devoted to the Personality of Godhead, one easily attains divine knowledge and detachment from sense gratification, without separate endeavor. As described in the Eleventh Canto of Śrīmad Bhāgavatam (11.2.42) : 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.” Similarly, in the First Canto (1.2.7), Śrīla Suta Gosvāmī states: vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyaṁ jṣānaṁ ca yad ahaitukam “By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.” Lord Śrī Kapila, in His instructions to His mother, Devahūti, proposes that the eightfold powers of yoga are also coincidental fruits of devotional service: atho vibhūtiṁ mama māyāvinas tām aiśvaryam aṣṭāṅgam anupravṛttam śrīyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ parasya me te ’śnuvate hi loke “Because he is completely absorbed in thought of Me, My devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, My devotee enjoys, even in this life, all the offered benedictions.” ( Bhāg. 3.25.37 ) Śrīla Viśvanātha Cakravartī points out that in text 16, three kinds of transcendentalists are named: the munis, the śāntas and the sādhus. These are, in order of increasing importance, persons striving for liberation, those who have attained liberation, and those who are engaged in pure devotional service to Lord Viṣṇu.

Purport (Visvanatha Cakravarti Thakura)

They understood Visnu as supreme, from whom directly (saksat) comes all dharma, characterized by hearing, chanting and other activities; knowledge or realization of the Lord; and along with that (tad anvitam), detachment. The word saksat should be understood to accompany all items in the list. This is understood from the statement bhaktih paresanubhava virakti 11.2.34 showing that the three items of devotion, knowledge and detachment appear simultaneously. There is an alternative reading catur vidham instead of tad anvitam. Then it would mean renunciation of the four vargas, artha dharma kama and moksa. This renunciation is not dry renunciation. The eight aisvaryas or powers are unsought fruits of bhakti. Kapila deva says, "Thus because he is completely absorbed in thought of Me, the devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic [yoga,] nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, the devotee enjoys, even in this life, all the offered benedictions." Sb 3.25.37 From visnu comes fame which destroys all contamination in the mind (atmanah) of the hearer. The scriptures say that Visnu is the shelter of those desiring liberation (muninam), those who are liberated (santanam) and those who are devotees (sadhunam). Though he is above the three modes of nature, he is affectionate to those in the mode of goodness (sattva priya murtih). Among those people, he is even more affectionate to the brahmanas, who are like his worshipful deity. Even the niskamas, santas and intellectuals worship him alone (yam va).

Purport (Jiva Goswami)

The sages became convinced that Kṛṣṇa, who spreads throughout the universe (viṣṇum) was the greater than Brahmā, Śiva and Viṣṇu (bhūyāṁsam). He was not just great. That was proper. They explain the reason in the next verses till the end of verse 18. Because of him, others, like Bhṛgu, become peaceful, without disturbance. What speak of the Lord’s own peacefulness. Disturbance can be seen in small lamp, but not in the large sun. Thus the Lord’s greatness can be inferred. From him comes fearlessness for those who approach him, even with offense, as in the case of Bhṛgu. Then various great spiritual qualities of the Lord are shown in three verses by showing how those qualities are attained even in others who contact him. What then to speak of his qualities. From him directly comes bhagavad-dharma. The word sākṣāt should be attached to each of the later phrases. By that dharma, one becomes directly endowed with realization of the Lord (jñānam) and vairagya (detachment). Three things appear simultaneously: ity acyutāṅghriṁ bhajato ’nuvṛttyā bhaktir viraktir bhagavat-prabodhaḥ bhavanti vai bhāgavatasya rājaṁs tataḥ parāṁ śāntim upaiti sākṣāt O King! The devotee who worships the lotus feet of the infallible Lord with constant endeavor achieves unflinching devotion, detachment and experience of the Lord. He achieves supreme happiness. SB 11.2.43 This realization is filled with prema, not dry knowledge. Instead of tad-anvitam sometime catur-vidham is seen. From the Lord come the eight mystic powers, which are spiritual, though the devotee does not ask for these. atho vibhūtiṁ mama māyāvinas tām aiśvaryam aṣṭāṅgam anupravṛttam śriyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ parasya me te ’śnuvate tu loke The devotees certainly do not desire attainment of the happiness of the material universe piled up by māyā, the powers of yoga-siddhis following bhakti, the auspicious rewards of residing in Vaikuṇṭha, or the bliss of Brahman. But the devotees attain the planet of me, the Supreme Lord. SB 3.25.37 These qualities should be understood to be continuous, fixed in the Lord. All the contaminations of everyone’s minds, such as unsteadiness, are destroyed by him through processes like hearing. Because these mystic powers are not a disturbance, the Lord is the goal of those who are devoted to contemplation (munīnām), and consequently they give up all violence towards living beings (nyasta-daṇḍānām) in order to meditate on the Lord. By meditating on the Lord they become satisfied (śāntānām). By desiring only the Lord, they see everything else like Svarga and liberation equally with disinterest (sama- cetasām). Thus they have no sense of possession except for the Lord (akiñcanānām). Thus they give up all cheating dharmas (sādhūnām). Though endowed with spiritual, śuddha-sattva qualities, he gives mercy to material sattva. This particular quality of the Lord is shown. Brāhmaṇas who are worshipped like deities, who have good intelligence, who are devoid of attraction and repulsion and thus peaceful, worship the Lord who is the merciful abode of sattva.

Purport (Sanatana Goswami)

It was suitable to have faith in the Lord who spreads through with universe by his glories (viṣṇu). Three verses explain this. In him (yataḥ) exists peace, lack of fear (abhaya) etc. Or from him others attain peace etc. The word yatḥā is repeated to indicate that from he alone all these qualities arise. Or only by his mercy can one attain these qualities. From him arieses dharma itself (sākṣāt) or visible dharma. The word sākṣāt can also be applied to the other qualities. From the Lord arises detachment endowed with bhakti, the indescribable element (tad-anvitam), since firm renunciation naturally gives rise to bhakti. Another version has catur-vidham instead of tad-anvitam. The spiritual qualities have been mentioned. Next the material qualities are mentioned. From the Lord come eight types of power such as aṇima. From the Lord comes complete destruction (apaham) of all mental (ātma) faults (mala) such as fickleness, by hearing about the Lord etc. By these qualities one attains the Lord. He is the supreme shelter or destination (gatim) for the sages (contemplaters), the peaceful, those who see equally (sama-cetasām), persons devoid of ahaṅkāra (niṣkiñcanānām), and devotees (sādhūnām). The list is in order of cause or effect. Those in knowledge of the scriptures say the Lord is the highest goal. The highest goal is he who gives liberation to those desiring liberation. For the devotees the Lord should be served with pure devotion, ignoring liberation. He is the basis (mūrtiḥ) of sattva-guṇa or existence or Brahman. The brāhmaṇas, who are always worshippable since they have śuddha-sattva or are absorbed in the Lord and scriptures, and without material desires, worship the Lord. Vā means all this. Being without desire should be cultivated in worship. Its cause is being fixed in the Lord (śāntāḥ), whose cause is skill in determining the goal—worshipping the Lord and giving up liberation.