B.G 2.40
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥२-४०॥
nehābhikramanāśo'sti pratyavāyo na vidyate। svalpamapyasya dharmasya trāyate mahato bhayāt॥2-40॥
[न (na) - not; इह (iha) - here; अभिक्रम (abhikrama) - effort; नाशः (nāśaḥ) - loss; अस्ति (asti) - is; प्रत्यवायः (pratyavāyaḥ) - detriment; न (na) - not; विद्यते (vidyate) - exists; स्वल्पम् (svalpam) - a little; अपि (api) - even; अस्य (asya) - of this; धर्मस्य (dharmasya) - of dharma; त्रायते (trāyate) - protects; महतः (mahataḥ) - great; भयात् (bhayāt) - from fear;]
(In this path, no effort is wasted, nor is there any harm. Even a small amount of this practice can save one from great fear.)
In this endeavour, there is neither destruction nor distortion of knowledge. The performance of this dharma even in limited measure protects from the great fear.
Gīta Tātparya 2.40
Dharma indicated is "Vishnu-dharma" or "Bhāgavata-dharma" as per Pancharātra doctrine, which is to be conscious of lord Vishnu's supremacy always and to have His constant remembrance.
"परारम्भमात्रमिच्छा वा विष्णुधर्मे न निष्फला। न चान्यधर्माकरणात् दोषवान् विष्णुधर्मकृत्॥"
"parārambhamātramichā vā viṣṇudharme na niṣphalā। na cānyadharmākaraṇāt doṣavān viṣṇudharmakṛt॥"
[परारम्भ (parārambha) - beginning; मात्र (mātra) - only; इच्छा (ichā) - desire; वा (vā) - or; विष्णुधर्मे (viṣṇudharme) - in Vishnu's duty; न (na) - not; निष्फला (niṣphalā) - fruitless; न (na) - not; च (ca) - and; अन्यधर्म (anyadharma) - other duty; अकरणात् (akaraṇāt) - from not doing; दोषवान् (doṣavān) - faulty; विष्णुधर्मकृत् (viṣṇudharmakṛt) - one who performs Vishnu's duty;]
(The mere intention to start in the service of Vishnu is never in vain. One is not considered at fault for neglecting other duties when performing duties dedicated to Vishnu.)
"Even the mere wish to serve Lord Vishnu (Vishnu-dharma) will not be wasted. Not participating in other activities does not lead to faults, if one fulfills their responsibilities towards Lord Vishnu."
-इत्याग्नेये।
-ityāgneyē।
[इति (iti) - thus; आग्नेये (āgneyē) - in the Agneya Purāna;]
- states Agni Purāna
"स्वोचितेनैव धर्मेण विष्णुपूजामृते क्वचित्। नाप्रवृत्तिः प्रवृत्तिर्वा यत्र धर्मः स वैष्णवः॥
"svocitenaiva dharmeṇa viṣṇupūjāmṛte kvacit। nāpravṛttiḥ pravṛttirvā yatra dharmaḥ sa vaiṣṇavaḥ॥
[स्वोचितेन (svocitena) - by one's own duty; एव (eva) - indeed; धर्मेण (dharmeṇa) - by the duty; विष्णु (viṣṇu) - Viṣṇu; पूजाम् (pūjām) - worship; ऋते (ṛte) - except; क्वचित् (kvacit) - anywhere; न (na) - not; अप्रवृत्तिः (apravṛttiḥ) - inaction; प्रवृत्तिः (pravṛttiḥ) - action; वा (vā) - or; यत्र (yatra) - where; धर्मः (dharmaḥ) - duty; सः (saḥ) - that; वैष्णवः (vaiṣṇavaḥ) - related to Viṣṇu;]
(Indeed, by one's own duty, except for the worship of Viṣṇu, there is neither inaction nor action anywhere; where there is duty, it is related to Viṣṇu.)
The 'swa-dharma', one's own duties, performed only to please lord Vishnu with no worldly intentions, good or bad, is "Vishnu-dharma".
एनं धर्मं तु देवाद्याः वर्तन्ते सात्त्विका जनाः। एष कार्तयुगो धर्मः पाञ्चरात्रश्च वैदिकः। तत्प्रीत्यर्थं विनान्यस्मै नोन्दबिन्दुं न तुण्डुलम्॥
enaṃ dharmaṃ tu devādyāḥ vartante sāttvikā janāḥ। eṣa kārtayugo dharmaḥ pāñcarātraśca vaidikaḥ। tatprītyarthaṃ vinānyasmai nondabinduṃ na tuṇḍulam॥
[एनम् (enam) - this; धर्मम् (dharmam) - duty; तु (tu) - but; देवाद्याः (devādyāḥ) - gods and others; वर्तन्ते (vartante) - follow; सात्त्विकाः (sāttvikāḥ) - pure; जनाः (janāḥ) - people; एषः (eṣaḥ) - this; कार्तयुगः (kārtayugaḥ) - Krita Yuga; धर्मः (dharmaḥ) - duty; पाञ्चरात्रः (pāñcarātraḥ) - Pañcarātra; च (ca) - and; वैदिकः (vaidikaḥ) - Vedic; तत् (tat) - that; प्रीत्यर्थम् (prītyartham) - for pleasing; विना (vinā) - without; अन्यस्मै (anyasmai) - to others; न (na) - not; उन्दबिन्दुम् (undabindum) - drop of water; न (na) - not; तुण्डुलम् (tuṇḍulam) - grain of rice;]
(This duty is observed by gods and virtuous people. It represents the principles of the Krita Yuga, encompassing both Pañcarātra and Vedic traditions. To honor this, one should not offer even a drop of water or a grain of rice to others.)
The gods and people with Sātwik tendencies behave as per this dharma only. These duties originated in 'Kruta' age and is as per Pancharatra and Vedic doctrine. Without the intention to please Him, one should not part with even a drop of water or grain of rice.
दद्याद् निराशीश्च सदा भवेत् भक्तश्च केशवे। नैतत्समेSधिके वापि कुर्यात् शङ्कामपि क्वचित्॥
dadyād nirāśīśca sadā bhavet bhaktaśca keśave। naitatsameSadhike vāpi kuryāt śaṅkāmapi kvacit॥
[दद्याद् (dadyād) - should give; निराशीः (nirāśīḥ) - without expectation; च (ca) - and; सदा (sadā) - always; भवेत् (bhavet) - should be; भक्तः (bhaktaḥ) - devoted; च (ca) - and; केशवे (keśave) - to Keshava; न (na) - not; एतत् (etat) - this; समे (same) - equal; अधिके (adhike) - greater; वा (vā) - or; अपि (api) - even; कुर्यात् (kuryāt) - should do; शङ्काम् (śaṅkām) - doubt; अपि (api) - even; क्वचित् (kvacit) - anywhere;]
(One should always give without expectations and remain devoted to Keshava. Never should one entertain doubts, regardless of the situation being equal or greater.)
Becoming devotees of lord Kēshava, one should always give without expectation. One should never even doubt the possibility of a principle which is equal or superior to Him.
जानीयात् तदधीनं च सर्वं तत्तत्त्ववित्सदा। यथाक्रमं तु देवानां तारतम्यविदेव च॥
jānīyāt tadadhīnaṃ ca sarvaṃ tattattvavitsadā। yathākramaṃ tu devānāṃ tāratamyavideva ca॥
[जानीयात् (jānīyāt) - should know; तदधीनं (tadadhīnaṃ) - dependent on that; च (ca) - and; सर्वं (sarvaṃ) - all; तत्तत्त्ववित् (tattattvavit) - knower of that truth; सदा (sadā) - always; यथाक्रमं (yathākramaṃ) - in order; तु (tu) - but; देवानां (devānāṃ) - of the gods; तारतम्यविदेव (tāratamyavideva) - knower of hierarchy; च (ca) - and;]
(One should always understand that everything is dependent on that ultimate truth, and the wise one knows the hierarchy of the gods in the proper sequence.)
The Devotee understands all principles are always under His control, including the hierarchy of gods and the principles governed by them.
एष भागवतो मुख्यः त्रेतादिषु विशेषतः। एष धर्मोSतिफलदो विशेषेण पुनः कलौ। एवं भागवतो यस्तु स एव हि विमुच्यते॥
eṣa bhāgavato mukhyaḥ tretādiṣu viśeṣataḥ। eṣa dharmo'tiphalado viśeṣeṇa punaḥ kalau। evaṁ bhāgavato yastu sa eva hi vimucyate॥
[एष (eṣa) - this; भागवतः (bhāgavataḥ) - of the Bhagavata; मुख्यः (mukhyaḥ) - chief; त्रेतादिषु (tretādiṣu) - in Treta, etc.; विशेषतः (viśeṣataḥ) - especially; एष (eṣa) - this; धर्मः (dharmaḥ) - dharma; अतिफलदः (atiphaladaḥ) - highly fruitful; विशेषेण (viśeṣeṇa) - particularly; पुनः (punaḥ) - again; कलौ (kalau) - in Kali; एवं (evaṁ) - thus; भागवतः (bhāgavataḥ) - of the Bhagavata; यः (yaḥ) - who; तु (tu) - but; सः (saḥ) - he; एव (eva) - indeed; हि (hi) - certainly; विमुच्यते (vimucyate) - is liberated;]
(This chief Bhagavata is especially significant in the Treta and other ages. This dharma is particularly fruitful, especially in the Kali age. Thus, one who follows the Bhagavata is certainly liberated.)
These are the primary principles of Bhagavta dharma, and are specially meant for the 'Treta' age. These duties give special and many-fold results when followed in 'Kali' age. Practicing the same Bhagavata-dharma finally leads to liberation.
त्रैविद्यस्त्वपरो धर्मो नानादैवतपूजनम्। तत्रापि विष्णुः ज्ञातव्यः सर्वेभ्योSभ्यधिको गुणैः॥
traividyastvaparo dharmo nānādaivatapūjanam। tatrāpi viṣṇuḥ jñātavyaḥ sarvebhyo'bhyadhiko guṇaiḥ॥
[त्रैविद्यः (traividyaḥ) - the knower of the three Vedas; तु (tu) - but; अपरः (aparaḥ) - other; धर्मः (dharmaḥ) - duty; नाना (nānā) - various; दैवत (daivata) - deities; पूजनम् (pūjanam) - worship; तत्र (tatra) - there; अपि (api) - also; विष्णुः (viṣṇuḥ) - Viṣṇu; ज्ञातव्यः (jñātavyaḥ) - to be known; सर्वेभ्यः (sarvebhyaḥ) - than all; अभ्यधिकः (abhyadhikaḥ) - superior; गुणैः (guṇaiḥ) - in qualities;]
(The one who knows the three Vedas has a duty to worship various deities, but even among them, Viṣṇu is recognized as superior in qualities.)
Sacrificial rituals performed pertaining to three Vedas by worshipping various gods differ from Bhagavata dharma. Even while performing these rituals have the firm understanding that lord Vishnu is superior to all in terms of auspicious qualities.
समर्पयति यज्ञाद्यमन्ततस्त्वेव विष्णवे। त्रैविद्यधर्मा पुरुषः स्वर्गं भुक्त्वा निवर्तते॥
samarpayati yajñādyamantatastveva viṣṇave। traividyadharmā puruṣaḥ svargaṃ bhuktvā nivartate॥
[समर्पयति (samarpayati) - offers; यज्ञ (yajña) - sacrifice; आद्य (ādya) - beginning; अन्ततः (antatas) - finally; तुः (tuḥ) - indeed; एव (eva) - only; विष्णवे (viṣṇave) - to Vishnu; त्रैविद्यधर्मा (traividyadharmā) - one who follows the three Vedas; पुरुषः (puruṣaḥ) - man; स्वर्गं (svargaṃ) - heaven; भुक्त्वा (bhuktvā) - having enjoyed; निवर्तते (nivartate) - returns;]
(A person who adheres to the rituals of the three Vedas offers sacrifices ultimately to Vishnu. After enjoying the pleasures of heaven, he returns.)
At the end of sacrifice, such a person offers results of sacrifice to lord Vishnu only (by stating Krishnarpanamastu). The person who performs sacrificial duties ordained as per three Vedas after enjoying the heaven comes back.
पुनः कुर्यात् पुनः स्वर्गं याति यावद्धरेर्वशे। सर्वान् देवान् प्रविज्ञाय तत्कर्मैव सदा भवेत्॥
punaḥ kuryāt punaḥ svargaṃ yāti yāvaddharervaśe। sarvān devān pravijñāya tatkarmaiva sadā bhavet॥
[पुनः (punaḥ) - again; कुर्यात् (kuryāt) - should do; पुनः (punaḥ) - again; स्वर्गं (svargaṃ) - heaven; याति (yāti) - goes; यावत् (yāvat) - as long as; हरेः (hareḥ) - of Hari; वशे (vaśe) - under control; सर्वान् (sarvān) - all; देवान् (devān) - gods; प्रविज्ञाय (pravijñāya) - having known; तत् (tat) - that; कर्म (karma) - action; एव (eva) - only; सदा (sadā) - always; भवेत् (bhavet) - should be;]
(He should repeatedly perform his duties, and he will ascend to heaven as long as he remains under the influence of Hari. Understanding all the gods, his actions should always be aligned with that knowledge.)
Such a person keeps performing duties and returning from heaven till he performs those actions knowing well all gods are under the control of lord Hari.
सम्यक्तत्वापरिज्ञानादन्यकर्मकृतेरपि। स्वर्गादिप्रार्थनाच्चैव रागादेश्चापरिक्षयात्॥
samyaktvāparijñānād anyakarmakṛter api। svargādiprārthanāccaiva rāgādeścāparikṣayāt॥
[सम्यक्तत्व (samyaktva) - right knowledge; अपरिज्ञानात् (aparijñānāt) - due to lack of complete understanding; अन्य (anya) - other; कर्म (karma) - actions; कृतेः (kṛteḥ) - due to performing; अपि (api) - also; स्वर्ग (svarga) - heaven; आदि (ādi) - etc.; प्रार्थनात् (prārthanāt) - due to desire; च (ca) - and; एव (eva) - indeed; राग (rāga) - attachment; आदेष् (ādeś) - etc.; च (ca) - and; अपरिक्षयात् (aparikṣayāt) - due to non-diminution;]
(Because of not fully understanding right knowledge, performing other actions, desiring heaven and similar things, and not diminishing attachments, etc.)
They do not have the correct knowledge though they perform various actions as their actions are invested with desire for heaven and are not devoid of passion and avarice.
सदा विष्णोरस्मरणात् त्रैविद्यो नाप्नुयात्परम्। क्रमेण मुच्यते विष्णौ कर्माण्यन्ते समर्पयन्। यदि सर्वाणि नियमात् जन्मभिः बहुभिः शुभैः॥
sadā viṣṇorasmaraṇāt traividyo nāpnuyātparam। krameṇa mucyate viṣṇau karmāṇyante samarpayan। yadi sarvāṇi niyamāt janmabhiḥ bahubhiḥ śubhaiḥ॥
[सदा (sadā) - always; विष्णोः (viṣṇoḥ) - of Vishnu; स्मरणात् (smaraṇāt) - from remembrance; त्रैविद्यः (traividyaḥ) - one who knows the three Vedas; न (na) - not; आप्नुयात् (āpnuyāt) - attains; परम् (param) - the supreme; क्रमेण (krameṇa) - gradually; मुच्यते (mucyate) - is liberated; विष्णौ (viṣṇau) - in Vishnu; कर्माणि (karmāṇi) - actions; अन्ते (ante) - at the end; समर्पयन् (samarpayan) - offering; यदि (yadi) - if; सर्वाणि (sarvāṇi) - all; नियमात् (niyamāt) - by rule; जन्मभिः (janmabhiḥ) - by births; बहुभिः (bahubhiḥ) - many; शुभैः (śubhaiḥ) - auspicious;]
(By always remembering Vishnu, a person knowledgeable in the three Vedas does not immediately attain the supreme state. However, gradually, by offering all actions to Vishnu, one becomes liberated, especially if this is done consistently over many auspicious lifetimes.)
The followers of Vedic sacrifices of the three Vedas do not get liberation fast, as they do not always remember lord Vishnu. They gradually obtain well being after multiple births if they follow all the regulations properly and offer sacrificial results at the end of the sacrifice to lord Vishnu.
परं विष्णुं न यो वेत्ति कुर्वाणोपि त्रयीक्रियाः। नासौ त्रैविद्य इत्युक्तो वेदवादी स उच्यते॥
paraṁ viṣṇuṁ na yo vetti kurvāṇopi trayīkriyāḥ। nāsau traividya ityukto vedavādī sa ucyate॥
[परम् (param) - supreme; विष्णुम् (viṣṇum) - Vishnu; न (na) - not; यः (yaḥ) - who; वेत्ति (vetti) - knows; कुर्वाणः (kurvāṇaḥ) - performing; अपि (api) - even; त्रयी (trayī) - threefold; क्रियाः (kriyāḥ) - rituals; न (na) - not; असौ (asau) - he; त्रैविद्यः (traividyaḥ) - knower of the three Vedas; इति (iti) - thus; उक्तः (uktaḥ) - called; वेदवादी (vedavādī) - Vedic scholar; सः (saḥ) - he; उच्यते (ucyate) - is said;]
(He who does not understand the supreme Vishnu, despite performing the rituals of the three Vedas, is not truly a knower of the Vedas; he is merely called a Vedic scholar.)
Even though one performs the rituals as per three Vedas, he does not understand three Vedas if he does not know the supremacy of lord Vishnu. So say those who understand the Vedic doctrines.
वादो विवादः सम्प्रोक्तो वादो वचनमेव च। वेदोक्ते विष्णुमाहात्म्ये विवादात् पठनादपि॥ अथवा निरर्थकात् पाठात् वेदवादी स उच्यते। वेदवादरतो न स्यात् न पाषण्डी न हैतुकी॥
vādo vivādaḥ samprokto vādo vacanameva ca। vedokte viṣṇumāhātmye vivādāt paṭhanādapi॥ athavā nirarthakāt pāṭhāt vedavādī sa ucyate। vedavādarato na syāt na pāṣaṇḍī na haitukī॥
[वादः (vādaḥ) - debate; विवादः (vivādaḥ) - dispute; सम्प्रोक्तः (samproktaḥ) - is said; वादः (vādaḥ) - speech; वचनम् (vacanam) - word; एव (eva) - indeed; च (ca) - and; वेदोक्ते (vedokte) - in the Vedic statement; विष्णुमाहात्म्ये (viṣṇumāhātmye) - in the glory of Vishnu; विवादात् (vivādāt) - from dispute; पठनात् (paṭhanāt) - from recitation; अपि (api) - also; अथवा (athavā) - or; निरर्थकात् (nirarthakāt) - from the meaningless; पाठात् (pāṭhāt) - from reading; वेदवादी (vedavādī) - one who speaks of the Vedas; सः (saḥ) - he; उच्यते (ucyate) - is called; वेदवादरतः (vedavādarataḥ) - engaged in the discourse of the Vedas; न (na) - not; स्यात् (syāt) - should be; न (na) - not; पाषण्डी (pāṣaṇḍī) - heretic; न (na) - not; हैतुकी (haitukī) - skeptic;]
(Debate and dispute are considered as speech and words. In the context of the Vedic statement about Vishnu's glory, whether through dispute or recitation, or even through meaningless reading, one is called a speaker of the Vedas. However, such a person should not be engaged in mere discourse of the Vedas, nor should they be heretical or skeptical.)
The word debate indicates pro and con views. Those who recite Vedas are called "Vēdavadin" if they debate about the supremacy of lord Vishnu, or recite Vedas without understanding their true meaning. One should not become a Vēdavadin, or those who propagate false doctrines, or a nihilist.
तेभ्यो याति तमो घोरमन्धं यस्मान्न चोत्थितिः। अनारम्भमनन्तं च नित्यदुःखं सुखोज्झितम्। वव्रं यद्वेदगदितं यत्र यान्त्यसुरादयः॥
tebhyo yāti tamo ghoramandhaṃ yasmānna cotthitiḥ। anārambhamanantaṃ ca nityaduḥkhaṃ sukhojjhitam। vavraṃ yadvedagaditaṃ yatra yāntyasurādayaḥ॥
[तेभ्यः (tebhyaḥ) - to them; याति (yāti) - goes; तमः (tamaḥ) - darkness; घोरम् (ghoram) - terrible; अन्धम् (andham) - blind; यस्मात् (yasmāt) - from which; न (na) - not; च (ca) - and; उत्थितिः (utthitiḥ) - arising; अनारम्भम् (anārambham) - without beginning; अनन्तम् (anantam) - endless; च (ca) - and; नित्यदुःखम् (nityaduḥkham) - eternal suffering; सुखोज्झितम् (sukhojjhitam) - devoid of happiness; वव्रम् (vavram) - pit; यत् (yat) - which; वेदगदितम् (vedagaditam) - spoken of in the Vedas; यत्र (yatra) - where; यान्ति (yānti) - go; असुरादयः (asurādayaḥ) - demons and others;]
(To them goes the terrible, blind darkness from which there is no return; it is without beginning, endless, full of eternal suffering, devoid of happiness, the pit described in the Vedas, where demons and others are destined to go.)
From it they obtain terrible dark ignorance from which there is no return. It is without beginning or end, full of misery, and devoid of glee. This hell is called 'Vavra' in Vēdas, where the demons go.
-इति ब्रह्मवैवर्ते ॥४० ॥
-iti brahmavaivarte ॥40॥
[इति (iti) - thus; ब्रह्मवैवर्ते (brahmavaivarte) - in the Brahma-vaivarta Purana;]
-thus states Brahma Vaivarta Purāna
