Devanagari
सा श्रद्दधानस्य विवर्धमाना
विरक्तिमन्यत्र करोति पुंस: ।
हरे: पदानुस्मृतिनिर्वृतस्य
समस्तदु:खाप्ययमाशु धत्ते ॥ १३ ॥
Verse text
sā śraddadhānasya vivardhamānā
viraktim anyatra karoti puṁsaḥ
hareḥ padānusmṛti-nirvṛtasya
samasta-duḥkhāpyayam āśu dhatte
Synonyms
sā
—
those topics of Kṛṣṇa, or kṛṣṇa-kathā
;
śraddadhānasya
—
of one who is anxious to hear
;
vivardhamānā
—
gradually increasing
;
viraktim
—
indifference
;
anyatra
—
in other things (than such topics)
;
karoti
—
does
;
puṁsaḥ
—
of one who is so engaged
;
hareḥ
—
of the Lord
;
pada
—
anusmṛti — constant remembrance of the lotus feet of the Lord
;
nirvṛtasya
—
one who has achieved such transcendental bliss
;
samasta
—
duḥkha — all miseries
;
apyayam
—
vanquished
;
āśu
—
without delay
;
dhatte
—
executes .
Translation
For one who is anxious to engage constantly in hearing such topics, kṛṣṇa-kathā gradually increases his indifference towards all other things. Such constant remembrance of the lotus feet of Lord Kṛṣṇa by the devotee who has achieved transcendental bliss vanquishes all his miseries without delay.
Translation (Visvanatha Cakravarti Thakura)
Topics of the Lord, increasing in the mind of the devotee, create disgust with everything else. They quickly destroy all suffering for the person blissfully engaged in constant remembrance of the feet of the Lord.
This verse describes the result of absorbing the mind in topics of the Lord, according to qualification. Topics of the Lord (sā) increase within that faithful devotee who thinks that they are the highest goal of human life (śraddadhānasya). Those topics bring detachment from dharma, artha, mama and mokṣa (anyatra). But if they produce detachment from even liberation, how can there be destruction of material life and bliss? For the person who has gained bliss (nirvṛtasya) by realizing the sweetness of the Lord by remembrance of his feet at every moment (anusmṛti), those topics destroy the suffering of material life very quickly.
Purport
We must certainly know that on the absolute plane
kṛṣṇa-kathā
and Kṛṣṇa are one and the same. The Lord is the Absolute Truth, and therefore His name, form, quality, etc., which are all understood to be
kṛṣṇa-kathā,
are nondifferent from Him.
Bhagavad-gītā,
being spoken by the Lord, is as good as the Lord Himself. When a sincere devotee reads
Bhagavad-gītā,
this is as good as seeing the Lord face to face in his personal presence, but this is not so for the mundane wrangler. All the potencies of the Lord are there when one reads
Bhagavad-gītā,
provided it is read in the way recommended in the
Gītā
by the Lord Himself. One cannot foolishly manufacture an interpretation of
Bhagavad-gītā
and still bring about transcendental benefit. Anyone who tries to squeeze some artificial meaning or interpretation from
Bhagavad-gītā
for an ulterior motive is not
śraddadhāna-puṁsaḥ
(one engaged anxiously in bona fide hearing of
kṛṣṇa-kathā
). Such a person cannot derive any benefit from reading
Bhagavad-gīta,
however great a scholar he may be in the estimation of a layman. The
śraddadhāna,
or faithful devotee, can actually derive all the benefits of
Bhagavad-gītā
because by the omnipotency of the Lord he achieves the transcendental bliss which vanquishes attachment and nullifies all concomitant material miseries. Only the devotee, by his factual experience, can understand the import of this verse spoken by Vidura. The pure devotee of the Lord enjoys life by constantly remembering the lotus feet of the Lord by hearing
kṛṣṇa-kathā.
For such a devotee there is no such thing as material existence, and the much-advertised bliss of
brahmānanda
is like a fig for the devotee who is in the midst of the transcendental ocean of bliss.