Vaiṣṇava-toṣaṇī 74 страница

In reply to this, though it can be said that one word can have a gauṇ a meaning (but not all the statements of a work like Gī tā ). “When the most excellent persons are present, even a great person becomes ashamed. ” One should follow the mukhya meaning as far as possible. The devas follow this path. There should be no shame in speaking the real meaning. Thus knowledge of oneness of the jī va and the Lord or impersonal Brahman is not the meaning of all the Vedas or its final conclusion since that is rejected and the meaning is shown to be Bhagavā n.

According to claimants, statements of negation like “It is without substance (asthū lam)” or “Not this, not this (neti neti)”, point out that Brahman is beyond words and mind. That much is true. That which is temporary cannot make known impersonal Brahman. Therefore the intent of those statements is to deny material qualities to Brahman in order to show that the Brahman has, at the same time as having no material qualities, a variety of spiritual qualites. That is the intention of neha nā nā sti kiñ cana: there is nothing here and thus no (material) variety exists in Brahman. ” The intention is to express unity of ā tmā. Otherwise the meaning could be “Nothing exists here and variety does not exist here. ” With either meaning, because of the oneness of the Lord’s qualities, the meaning again becomes a Lord with spiritual qualities. There is no indication of impersonalism in Brahman. The prayers of the Veda confirm this:

jaya jaya jahy ajā m ajita doṣ a-gṛ bhī ta-guṇ ā ṁ

tvam asi yad ā tmanā samavaruddha-samasta-bhagaḥ

Victory, victory to You, O unconquerable one! By your very nature you are perfectly full in all qualities. SB 10. 87. 14

This is because there is nothing inferior in the svarū pa-ś akti. The prayers conclude in the same way:

dyu-pataya eva te na yayur antam anantatayā

tvam api yad-antarā ṇ ḍ a-nicayā nanu sā varaṇ ā ḥ

Because you are unlimited, neither the lords of heaven nor even you yourself can ever reach the end of your glories. SB 10. 87. 41

If the prayers were to indicate impersonal Brahman, the prayers would glorify oneness with Brahman. Rather, verse 21 says that rare souls give up such impersonal liberation for bhakti. Bhakti is praised. According to this Vedic statement “What is to be practiced is praised, ” Bhagavā n is the meaning of the prayers. I believe that this meaning cannot be understood and proved simply by statements like tat tvam asi. Rather, the meaning is understood only by the experience of the highest bliss:

duravagamā tma-tattva-nigamā ya tavā tta-tanoś

carita-mahā mṛ tā bdhi-parivarta-pariś ramaṇ ā ḥ

na parilaṣ anti kecid apavargam apī ś vara te

caraṇ a-saroja-haṁ sa-kula-saṅ ga-visṛ ṣ ṭ a-gṛ hā ḥ

My Lord, some fortunate souls have gotten relief from the fatigue of material life by diving into the vast nectar ocean of your pastimes, which you enact when you manifest your personal forms to propagate the unfathomable science of the self. These rare souls, indifferent even to liberation, renounce the happiness of home and family because of their association with devotees who are like flocks of swans enjoying at the lotus of your feet. SB 10. 87. 21

Though some regard tat tvam asi etc. as the main statements of the Vedas, it is said that the seed of the Vedas is praṇ ava which explains the appearance of the Vedas, which serve as their own proof. Vedaḥ praṇ ava evā gre: in Satya-yuga the undivided Veda is expressed by the syllable oṁ . (SB 11. 17. 11) The syllables combine together with great effect because they indicate the comprehensive meaning of the Vedas. Therefore praṇ ava is the main word in the Vedas, and directly indicates Bhagavā n.

amā tro’nanta-mā traś ca dvaitasyopaś amaḥ ś ivaḥ

oṅ kā ro vidito yena sa munir netaro janaḥ

That man is a sage and no other who knows omkā ra, without syllables, with infinite syllables, that destroys duality and is all auspicious. Mā ṇ ḍ ū kya-kā rikā 26-29

It is one form without divisions (amā traḥ ), but infinite because it represents all the Vedas. It eliminates duality since, by indicating only Bhagavā n, it destroys all other ideas. It is most suitable since it indicates Bhagavā n who is the cause of all qualification. It is considered the Veda because it indicates all Vedas. It directly explains the Vedas. Om ity etad brahmaṇ o nediṣ ṭ am nā ma: oṁ is the name closest to Brahman. (Ṛ g Veda) The word nediṣ ṭ am means very close, without space between. Thus it is said oṁ viś vaṁ viṣ ṇ uḥ : Viṣ ṇ u is called the universe and oṁ. (Viṣ ṇ u-sahasra-nā ma)

sva-dhā mno brā hmaṇ aḥ sā kṣ ā d vā cakaḥ paramā tmanaḥ

sa sarva-mantropaniṣ ad veda-bī jaṁ sanā tanam

Oṁ indicates Brahman, which is its own shelter, and as well indicates Paramā tmā and Bhagavā n. Oṁ contains all mantras and Upaniṣ ads and it is the eternal cause of the Vedas. SB 12. 6. 4

tato 'bhū t tri-vṛ d oṁ kā ro yo 'vyakta-prabhavaḥ sva-rā ṭ

yat tal liṅ gaṁ bhagavato brahmaṇ aḥ paramā tmanaḥ

From nā da arose the oṁ kā ra composed of three sounds and whose origin is unclear. Oṁ is directly the Supreme Lord and causes realization of Bhagavā n, Paramā tmā and Brahman. SB 12. 6. 39

Bhagavā n is the cause of all qualification:

dṛ taya iva ś vasanty asu-bhṛ to yadi te ’nuvidhā

Only if they become your faithful followers are those who breathe actually alive, otherwise their breathing is like that of a bellows. SB 10. 87. 17

yasya deve parā bhaktir yathā deve tathā gurau

tasyaite kathitā hy arthā ḥ prakā ś ā nte mahā tmanaḥ

The meaning of scripture is revealed to the person who has devotion to guru as much as he has devotion to the Lord. Ś vetā ś vatara Upaniṣ ad 6. 23

yā vai sā dhana-sampattiḥ puruṣ ā rtha-catuṣ ṭ aye

tayā vinā tad ā pnoti naro nā rā yaṇ ā ś rayaḥ.

A person who takes shelter of Nā rā yaṇ a attains the four goals of life. He does not need to perform any other spiritual activities other than taking shelter of the Lord. (Mokṣ a-dharma, Mahā -bhā rata)

sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñ jasā

svargā pavargaṁ mad-dhā ma kathañ cid yadi vā ñ chati

Perfecting life is easily achieved by my devotee through loving service unto me. If somehow or other my devotee desires promotion to heaven, liberation, or residence in my abode, he easily achieves such benedictions. SB 11. 20. 33

Thus the idea that jī va is Brahman because liberation is supposed to be the goal is deeated.

sattvaṁ rajas tama iti prakṛ ter guṇ ā s tair

yuktaḥ paraḥ puruṣ a eka ihā sya dhatte

sthity-ā daye hari-viriñ ci-hareti saṁ jñ ā ḥ

ś reyā ṁ si tatra khalu sattva-tanor nṛ ṇ ā ṁ syuḥ

The one supreme puruṣ a, accepting the guṇ as of prakṛ ti known as sattva, rajas and tamas, for creation, maintenance and destruction, is called Viṣ ṇ u, Brahmā and Ś iva. The best results for the devotees will come from Viṣ ṇ u with ś uddha-sattva body. SB 1. 2. 23

The Lord, in charge of creation, maintenance and destruction, is established as worthy of worship by all people and by the Vedas pervaded by oṁ. For the protection of the jī vas (janā nā m) who were under the shelter of only the Lord during pralaya, for the jī va’s enjoyment in this life (mā trā rtham), for their enjoyment in other births (bhavā rtham), for their attaining the state of the pure ā tmā , liberation during ā tyantika-pralaya (destruction of subtle body), and for the state of absence of material ideas (akalpanā ya), where one worships purely with prema, the Lord created the intelligence and senses. Therefore Kapila has said:

jñ ā na-yogaś ca man-niṣ ṭ ho nairguṇ yo bhakti-lakṣ aṇ aḥ

dvayor apy eka evā rtho bhagavac-chabda-lakṣ aṇ aḥ

The goal of jñ ā na, fixed on my expansion as Brahman, beyond the guṇ as, and the goal of bhakti are actually only one goal, which is known by the word Bhagavā n. SB 3. 32. 32

yathendriyaiḥ pṛ thag-dvā rair artho bahu-guṇ ā ś rayaḥ

eko nā neyate tadvad bhagavā n ś ā stra-vartmabhiḥ

Just as one object, the substrate of many qualities, is perceived by the various senses in various ways, so Bhagavā n is perceived variously by the various scriptural practices. SB 3. 32. 33

Ś ukadeva thus says to Parī kṣ it, “It is good that you have said that Bhagavā n, in his full manifestation, is not impersonal. ” That will be made known by the beginning and concluding statements of the personified ś rutis.

There are two types of brahmavā dis. One type says that Brahman transforms into duality (jī va and distinct forms) by ignorance, like thinking shell is silver. This was already refuted by logic with statements like ś rutes tu ś abda-mū latvā t spoken by Vyā sa. Such persons are actually materialistic atheists. The other type, though claiming belief in the Lord without specific bhakti, cannot accept the individual form of the Lord with eternity, knowledge and bliss and consider Bhagavā n to be without a form. They worship him with that conception. They realize this impersonal aspect by the ś akti given by the Lord using their intelligence and senses. Matsya has said:

madī yaṁ mahimā naṁ ca paraṁ brahmeti ś abditam

vetsyasy anugṛ hī taṁ me sampraś nair vivṛ taṁ hṛ di

By my mercy, you will realize my power known as the impersonal Brahman, which will be disclosed in your heart through questions and answers. SB 8. 24. 38

Though non-different from the Lord, the impersonal aspect is designed as “my power. ” This indicates a localized manifestation of the Lord. His full manifestation is indicated in the form of Bhagavā n with a particular, powerful form. Dhruva said:

yā nirvṛ tis tanu-bhṛ tā ṁ tava pā da-padma-

dhyā nā d bhavaj-jana-kathā -ś ravaṇ ena vā syā t

sā brahmaṇ i sva-mahimany api nā tha mā bhū t

kiṁ tv antakā si-lulitā t patatā ṁ vimā nā t

The bliss for your servant available from meditating on your lotus feet or from hearing about your pastimes from the devotees is not available in your form of greatness known as Brahman, what to speak of the happiness for those who fall from the pleasures of Svarga. SB 4. 9. 10

The result of worshiping impersonal Brahman — oneness with pure ā tmā — is not considered significant. The Lord is called describable since he is beyond normal manifestations and has non-material form and qualities. The ś akti given by the Lord by which one can realize the Lord arises from relationship with the ś rutis called the Upaniṣ ads which support the spiritual form and qualities of the Lord. Taṁ tv aupaniṣ adaṁ puruṣ aṁ prcchā mi: I ask about the Lord who is realized through the Upaniṣ ads. (Bṛ had-ā raṇ yaka Upaniṣ ad)

It will be said after the prayers:

ity etad varṇ itaṁ rā jan yan naḥ praś naḥ kṛ tas tvayā

yathā brahmaṇ y anirdeś ye nī ṛ guṇ e ’pi manaś caret

Thus I have replied to the question you asked me, O King, concerning how the mind can have access to the Absolute Truth, which is indescribable by material words and devoid of material qualities. SB 10. 87. 49

This refers to being able to understand the qualities of the Lord not revealed in the twenty-eight verses recited by the ṣ rutis, what to speak of understanding the qualities revealed there. Or previously Kṛ ṣ ṇ a said that the brā hmaṇ as were the personification of the Vedas, and that he was the personification of the devatā s. The Lord himself said that he is proved by all the Vedas. Now Parī kṣ it understands that Kṛ ṣ ṇ a Svayam Bhagavā n is also Brahman. Gū ḍ haṁ parabrahma manuṣ ya-liṅ gam: Kṛ ṣ ṇ a is secretly the parabrahman in human form. (SB 7. 10. 48) Yan mitraṁ paramā nandaṁ pū rṇ aṁ brahma sanā tanam: Kṛ ṣ ṇ a, the complete, eternal Supreme Brahman, has become their friend. (SB 10. 14. 32) In the Gopā la-tā panī Upaniṣ ad it is said katham asyā vatā rasya brahmatā bhavati: how can this avatā ra be Brahman? Brahman, taken in a non-metaphorical sense, means “the greatest in qualities and form. ” How can Kṛ ṣ ṇ a be Brahman, since that is devoid of some portions and thus imperfect? That was the question of Rā dhā. It was suitable for Ś ukadeva to take up the proposal of Parī kṣ it at this point, since for that purpose Parī kṣ it began hearing the Tenth Canto. Ś ukadeva also will accept the statements affirming full dedication to Kṛ ṣ ṇ a stated by the ś rutis, who are gurus in the succession of most knowledgeable person.

striya uragendra-bhoga-bhuja-daṇ ḍ a-viṣ akta-dhiyo

vayam api te samā ḥ samadṛ ś o ’ṅ ghri-saroja-sudhā ḥ

These women fully absorbed their minds in meditation on Kṛ ṣ ṇ a’s powerful arms, which are like the bodies of great serpents. We want to become just like the gopī s and render service to His lotus feet. SB 10. 87. 23

After hearing, Nā rada also offered respects to Nā rā yaṇ a, thinking of him as non-different from Kṛ ṣ ṇ a.

namas tasmai bhagavate kṛ ṣ ṇ ā yā mala-kī rtaye

yo dhatte sarva-bhū tā nā m abhavā yoś atī ḥ kalā ḥ

I offer my obeisances to mim of spotless fame, the Supreme Lord Kṛ ṣ ṇ a, who manifests His all-attractive personal expansions so that all living beings can achieve liberation. SB 10. 87. 46

At the conclusion, he confirmed the intentions of Parī kṣ it who said at the beginning of the Tenth Canto:

drauṇ y-astra-vipluṣ ṭ am idaṁ mad-aṅ gaṁ

santā na-bī jaṁ kuru-pā ṇ ḍ avā nā m

jugopa kukṣ iṁ gata ā tta-cakro

mā tuś ca me yaḥ ś araṇ aṁ gatā yā ḥ

vī ryā ṇ i tasyā khila-deha-bhā jā m

antar bahiḥ pū ruṣ a-kā la-rū paiḥ

prayacchato mṛ tyum utā mṛ taṁ ca

mā yā -manuṣ yasya vadasva vidvan

Because my mother surrendered unto Lord Kṛ ṣ ṇ a’s lotus feet, the Lord, Sudarś ana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pā ṇ ḍ avas, which was almost destroyed by the fiery weapon of Aś vatthā mā. Lord Ś rī Kṛ ṣ ṇ a, appearing within and outside of all materially embodied living beings by His own potency in the forms of eternal time — that is, as Paramā tmā and as virā ṭ -rū pa — gave liberation to everyone, either as cruel death or as life. Kindly enlighten me by describing his transcendental characteristics. SB 10. 1. 6

Doubting the conclusion of the Vedas however, at the beginning of this chapter Parī kṣ it inquires in these verses. He does not inquire directly about Kṛ ṣ ṇ a however, but asks a general question which will include his objective, since he thought “Why reveal my particular quiry? ”

The prayers begin (upakrama) with the words jaya jaya. Jaya is repeated in order to show the supreme position of Kṛ ṣ ṇ a as the conquerer and finally show his extraordinary qualities. The ś rutis conclude (upasaṁ hara) as follows:

tvayi hi phalanty atan-nirasanena bhavan-nidhanā ḥ

The ś rutis, following their method of eliminating everything separate from the Supreme, become successful by revealing you as their final conclusion. SB 10. 87. 41

Brahmā in his prayers makes a similar statement:

antar-bhave ’nanta bhavantam eva

hy atat tyajanto mṛ gayanti santaḥ

O unlimited Lord, the saintly devotees seek you out within their own bodies by rejecting everything separate from you. SB 10. 14. 28

It is said that it is impossible to describe or define the indefinable Brahman (brahmaṇ y anirdeś ye) with unlimited form and qualities, even to a small degree, since his form is hidden from everyone, being internal. The ś rutis are limited — directed externally towards the senses. How can they speak, using mukhya-vṛ tti, direct meaning of words (sā ksā t), about (caranti) that Brahman?

Yato vaco nivartante: words cannot describe him. (Tattirī ya Upaniṣ ad) Viṣ ṇ or nu kaṁ vī ryā ṇ i pravocam: how can one speak of the powers of Viṣ ṇ u? (Ṛ g Veda 1. 2. 154. 1) Yad vā cā nabhyuditam yena vā g abhydyate: he cannot be described by words, but words appear because of him. (Kena Upaniṣ ad) Bhejur mukunda-padavī ṁ ś rutibhir vimṛ gyā m: they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛ ṣ ṇ a, which one should seek by Vedic knowledge. (SB 10. 47. 61) Adyā pi yat-pada-rajaḥ ś ruti-mṛ gyam eva: the dust of whose lotus feet is sought by the Vedas. (SB 10. 14. 34)

He cannot be described because he has qualities, but they are not material. Thus later it will be said:

harir hi nirguṇ aḥ sā kṣ ā t puruṣ aḥ prakṛ teḥ paraḥ

sa sarva-dṛ g upadraṣ ṭ ā taṁ bhajan nirguṇ o bhavet

Kṛ ṣ ṇ a, however, has no connection with the material modes. He is the Supreme Lord, the all-seeing eternal witness, who is transcendental to material nature. One who worships him becomes similarly free from the material modes. SB 10. 88. 5

sattvā dayo na santī ś e yatra ca prā kṛ tā guṇ ā ḥ

sa ś uddhaḥ sarva-ś uddhebhyaḥ pumā n ā dhyaḥ prasī datu

The material qualities such as sattva do not exist in the Lord. May the preeminent Lord who is purer than all pure beings be pleased with me! Viṣ ṇ u Purā ṇ a 1. 9. 43

mā ṁ bhajanti guṇ ā ḥ sarve nirguṇ aṁ nirapekṣ akam

suhṛ daṁ priyam ā tmā naṁ sā myā saṅ gā dayo ’guṇ ā ḥ

All superior transcendental qualities, such as being beyond the modes of nature, detached, the well-wisher, the most dear, the Supersoul, equally situated everywhere, and free from material entanglement — all such qualities, free from the transformations of material qualities, find their shelter and worshipable object in me. SB 11. 13. 40

In the above verse nirguṇ am means “not touched by material guṇ as. ” Aguṇ ā ḥ means “forms not produced by transformation of material guṇ as. ”

It is said in the First Canto ete cā nye ca bhagavan nityā yatra mahā -guṇ ā ḥ : these and other qualities are eternally present in the Lord. (SB 1. 16. 29) Since those qualities are eternal, they are spiritual. It was stated previously that the ś rutis prove Bhagavā n. One should also say that they do this directly, otherwise how could they be called the most auspicious? They are also accepted as self-proved, and their truth is demonstrated in the Bhā gavatam. Thus both parties and especially you, knoweldgeable of the greatness of the Lord’s name and form, should respect the Vedas as direct evidence. Otherwise I would not ask the question. I ask “By what method do the Vedas directly speak about Brahman? ” Please tell me that method.

This is resolved by Ś ukadeva in the second verse. The Lord created intelligence and the senses for understanding the Vedas (mā trā rtham), which know the Lord’s qualities and activities beyond the guṇ as (mā tra=mī yante=know), for the jī vas who are of great variety, and appear as humans (janā nā m) who were merged with prakṛ ti into the Lord during mahā -pralaya. He created the intelligence and senses for the jī vas’ prosperity (bhā vā rtham) so that they can attain enjoyment on planets up to Brahmaloka, for revealing the nature of jī va (ā tmane) and for understanding the nature of the Bhagavā n, who is devoid of the functions of mā yā (akalpanā ya). Varuṇ a has said:

namas tubhyaṁ bhagavate brahmaṇ e paramā tmane

na yatra ś rū yate mā yā loka-sṛ ṣ ṭ i-vikalpanā

My obeisances unto Bhagavā n, Paramā tmā and Brahman withhin whom there is no trace of the illusory energy, which orchestrates the creation of this world. SB 10. 28. 6

On considering the meanings using intelligence and senses, there is always unclarity with the two different meanings (impersonal and personal but these ultimately become one meaning — Bhagavā n, from lack of satisfaction with the former and excellence of the latter (in terms of proof and taste).

bhagavā n brahma kā rtsnyena trir anvī kṣ ya manī ṣ ayā

tad adhyavasyat kū ṭ a-stho ratir ā tman yato bhavet

The unchanging Lord reviewed three times the Vedas completely with his intelligence, and determined that process which produces prema in the self. SB 2. 2. 34

Previously also it was said yaṁ sarve vedā namanti: all the Vedas offer respects to the Lord.

The meaning of the present verse is this. In order to maintain the Vedas, the Lord created intelligence and senses, for the purpose of bhā va etc. He made the intelligence and senses suitable for understanding the Vedas and for understanding the Lord. The ś rutis by their nature also purify the intelligence and senses by being heard, just as mantras by their nature have inherent powers. The Upaniṣ ads by their nature possess ś akti of abhidhā or conveying direct meaning of the Lord by their words, since they are empowered by one portion of the Lord. The karma-kā ṇ ḍ a portions of the Vedas possess the power of performance of the Lord’s orders, being empowered by another portion of the Lord. These two powers are again of two types: the part supported by qualities of the Lord’s mā yā and the part supported by qualities of his svarū pa. His mā yā qualities are inferior to those of his svarū pa.

Though his svarū pa exists in the forms of ā tmā, Paramaṭ mā, Brahman and Bhagavā n, his svarū pa as Bhagavā n is the highest. Kṛ ṣ ṇ am enam avehi tvam ā tmā nam akhilā tmanā m: you should know Kṛ ṣ ṇ a to be the original soul of all living entities. (SB 10. 14. 55) Viṣ ṭ abhyā ham idaṁ kṛ tsnam ekā ṁ ś ena sthito jagat: with a single fragment of myself I pervade and support this entire universe. (BG 10. 42) Brahmano hi pratiṣ ṭ hā ham: I am the basis of the Brahman. (BG 14. 27) Yasmā t kṣ aram atī to ’ham: I am above the temporary world (BG 15. 18) Therefore the ś rutis directly declare Bhagavā n by indicating his supreme position. Others statements agree and statements supporting karma are rejected as the goal.

traiguṇ ya-viṣ ayā vedā ḥ nistraiguṇ yo bhavā rjuna

nirdvandvo nitya-sattva-stho niryoga-kṣ ema ā tmavā n

The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self. BG 2. 45

Futhermore praṇ ava is indicated as the supreme mahā -vā kya:

sva-dhā mno brā hmaṇ aḥ sā kṣ ā d vā cakaḥ paramā tmanaḥ

sa sarva-mantropaniṣ ad veda-bī jaṁ sanā tanam

Oṁ indicates Brahman, which is its own shelter, and as well indicates Paramā tmā and Bhagavā n. Oṁ contains all mantras and Upaniṣ ads and it is the eternal cause of the Vedas. SB 12. 6. 41

Other ś rutis speak of ā tmā and mā yā, using negative terms, in order to teach about the Lord step by step. The ś rutis say kvacid ajayā tmanā ca carato ’nucaren nigamaḥ: sometimes the Vedas can recognize you as you sport with your material and spiritual potencies. (SB 10. 87. 14) This is explained in Brahmā ’s prayers.

antar-bhave ’nanta bhavantam eva

hy atat tyajanto mṛ gayanti santaḥ

O unlimited Lord, the saintly devotees seek you out within their own bodies by rejecting everything separate from you. SB 10. 14. 28

In the rā sa dance it is said manorathā ntaṁ ś rutayo yathā yayuḥ : the gopī s, like the personified Vedas before them, felt their desires completely fulfilled. (SB 10. 32. 13) Bhejur mukunda-padavī ṁ ś rutibhir vimṛ gyā m: they take shelter of the lotus feet of Mukunda, Kṛ ṣ ṇ a, which one should seek by Vedic knowledge. (SB 10. 47. 61) Thus the ś rutis directly speak of Bhagavā n. What more can be said? The gopī s attract the Lord, not by speaking of knowledge and matter, but by chanating his name and mantras. Nā ma-vyā haraṇ aṁ viṣ ṇ or yatas tad-viṣ ayā matiḥ : simply by chanting the holy name of Lord Viṣ ṇ u, such sinful persons attract the attention of the Supreme Lord. (SB 6. 2. 10) By chanting the name of the Lord, one’s mind concentrates on the Lord. Sadyo hṛ dy avarudhyate ’tra kṛ tibhiḥ ś uś rū ṣ ubhis tat-kṣ aṇ ā t: the Supreme Lord becomes immediately captured in the heart of the accomplished devotees by hearing Bhā gavatam and even by those who have suddenly developed a desire to hear it. (SB 1. 1. 2)