SB 02.03.22 barhayite te nayane naranam... cited

Expressions researched:
"barhayite te nayane naranam" |"ksetrani nanuvrajato harer yau" |"lingani visnor na niriksato ye" |"padau nrnam tau druma-janma-bhajau"

SB Canto 2

SB 2.3.22, Translation and Purport:

The eyes which do not look at the symbolic representations of the Personality of Godhead Viṣṇu (His forms, name, quality, etc.) are like those printed on the plumes of the peacock, and the legs which do not move to the holy places (where the Lord is remembered) are considered to be like tree trunks.

Especially for the householder devotees, the path of Deity worship is strongly recommended. As far as possible, every householder, by the direction of the spiritual master, must install the Deity of Viṣṇu, forms like Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa or Sītā-Rāma especially, or any other form of the Lord, like Nṛsiṁha, Varāha, Gaura-Nitāi, Matsya, Kūrma, śālagrāma-śilā and many other forms of Viṣṇu, like Trivikrama, Keśava, Acyuta, Vāsudeva, Nārāyaṇa and Dāmodara, as recommended in the Vaiṣṇava-tantras or Purāṇas, and one's family should worship strictly following the directions and regulations of arcana-vidhi. Any member of the family who is above twelve years of age should be initiated by a bona fide spiritual master, and all the members of the household should be engaged in the daily service of the Lord, beginning from morning (4 a.m.) till night (10 p.m.) by performing maṅgala-ārātrika, nirañjana, arcana, pūjā, kīrtana, śṛṅgāra, bhoga-vaikāli, sandhyā-ārātrika, pāṭha, bhoga (at night), śayana-ārātrika, etc. Engagement in such worship of the Deity, under the direction of a bona fide spiritual master, will greatly help the householders to purify their very existence and make rapid progress in spiritual knowledge. Simple theoretical book knowledge is not sufficient for a neophyte devotee. Book knowledge is theoretical, whereas the arcana process is practical. Spiritual knowledge must be developed by a combination of theoretical and practical knowledge, and that is the guaranteed way for attainment of spiritual perfection. The training of devotional service for a neophyte devotee completely depends on the expert spiritual master who knows how to lead his disciple to make gradual progress towards the path back home, back to Godhead. One should not become a pseudo spiritual master as a matter of business to meet one's family expenditures; one must be an expert spiritual master to deliver the disciple from the clutches of impending death. Śrīla Viśvanātha Cakravartī Ṭhākura has defined the bona fide qualities of a spiritual master, and one of the verses in that description reads:

śrī-vigrahārādhana-nitya-nānā-

śṛṅgāra-tan-mandira-mārjanādau

yuktasya bhaktāṁś ca niyuñjato 'pi

vande guroḥ śrī-caraṇāravindam **

Śrī-vigraha is the arcā, or suitable worshipable form of the Lord, and the disciple should be engaged in worshiping the Deity regularly by śṛṅgāra, by proper decoration and dressing, as also by mandira-mārjana, the matter of cleansing the temple. The spiritual master teaches the neophyte devotee all these kindly and personally to help him gradually in the realization of the transcendental name, quality, form, etc., of the Lord.

Only attention engaged in the service of the Lord, especially in dressing and decorating the temple, accompanied by musical kīrtana and spiritual instructions from scriptures, can save the common man from the hellish cinema attractions and rubbish sex-songs broadcast everywhere by radios. If one is unable to maintain a temple at home, he should go to another's temple where all the above performances are regularly executed. Visiting the temple of a devotee and looking at the profusely decorated forms of the Lord well dressed in a well-decorated, sanctified temple naturally infuse the mundane mind with spiritual inspiration. People should visit holy places like Vṛndāvana where such temples and worship of the Deity are specifically maintained. Formerly all rich men like kings and rich merchants constructed such temples under the direction of expert devotees of the Lord, like the six Gosvāmīs, and it is the duty of the common man to take advantage of these temples and festivals observed in the holy places of pilgrimage by following in the footsteps of great devotees (anuvraja). One should not visit all these sanctified pilgrimage places and temples with sightseeing in mind, but one must go to such temples and sanctified places immortalized by the transcendental pastimes of the Lord and be guided by proper men who know the science. This is called anuvraja. Anu means to follow. It is therefore best to follow the instruction of the bona fide spiritual master, even in visiting temples and the holy places of pilgrimage. One who does not move in that way is as good as a standing tree condemned by the Lord not to move. The moving tendency of the human being is misused by visiting places for sightseeing. The best purpose of such traveling tendencies could be fulfilled by visiting the holy places established by great ācāryas and thereby not being misled by the atheistic propaganda of moneymaking men who have no knowledge of spiritual matters.

CC Madhya-lila

CC Madhya 2.31, Purport:

In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following verses from Śrīmad-Bhāgavatam (2.3.17–24):

āyur harati vai puṁsām udyann astaṁ ca yann asau

tasyarte yat-kṣaṇo nīta uttama-śloka-vārtayā

taravaḥ kiṁ na jīvanti bhastrāḥ kiṁ na śvasanty uta

na khādanti na mehanti kiṁ grāme paśavo ’pare

śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ

na yat-karṇa-pathopeto jātu nāma gadāgrajaḥ

bile batorukrama-vikramān ye

na śṛṇvataḥ karṇa-puṭe narasya

jihvāsatī dārdurikeva sūta

na copagāyaty urugāya-gāthāḥ

bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam

apy uttamāṅgaṁ na namen mukundam

śāvau karau no kurute saparyāṁ

harer lasat-kāñcana-kaṅkaṇau vā

barhāyite te nayane narāṇāṁ

liṅgāni viṣṇor na nirīkṣato ye

pādau nṛṇāṁ tau druma-janma-bhājau

kṣetrāṇi nānuvrajato harer yau

jīvañ-chavo bhāgavatāṅghri-reṇuṁ

na jātu martyo ’bhilabheta yas tu

śrī-viṣṇu-padyā manujas tulasyāḥ

śvasañ-chavo yas tu na veda gandham

tad aśma-sāraṁ hṛdayaṁ batedaṁ

yad gṛhyamāṇair hari-nāmadheyaiḥ

na vikriyetātha yadā vikāro

netre jalaṁ gātra-ruheṣu harṣaḥ

“Both by rising and setting, the sun decreases the duration of life of everyone except one who utilizes the time by discussing topics of the all-good Personality of Godhead. Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen? Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils. One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord should be considered to possess ears like the holes of snakes and a tongue like that of a frog. The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead, who can award mukti (freedom). And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari. The eyes which do not look at the symbolic representations of the Personality of Godhead Viṣṇu (His forms, names, qualities, etc.) are like those printed on the plumes of a peacock, and the legs which do not move to the holy places (where the Lord is remembered) are considered to be like tree trunks. The person who has not at any time received upon his head the dust from the feet of a pure devotee of the Lord is certainly a dead body. And the person who has never experienced the flavor of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing. Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change and feel ecstasy, at which time tears fill the eyes and the hairs stand on end.”

Srimad-Bhagavatam Lectures

Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972:

Pradyumna: (leads chanting, etc.)

Prabhupāda: That's all right. So,

barhāyite te nayane narāṇāṁ

liṅgāni viṣṇor na nirīkṣato ye

pādau nṛṇāṁ tau druma-janma-bhājau

kṣetrāṇi nānuvrajato harer yau

(SB 2.3.22)

Word meaning?

Pradyumna: (reads synonyms, then:) Translation: "The eyes which do not look at the symbolic representations of the Personality of Godhead, Viṣṇu, His forms, name, quality, etc., are like those printed on the plumes of the peacock, and the legs which do not move to the holy places, where the Lord is remembered, are considered to be like tree trunks."

Prabhupāda: So, the peacock plumes, they look like eyes, painted. But it has no power to see. Similarly, if we do not see the forms of the Lord, just like in this temple we are seeing, then these eyes are to be considered as painted eyes. Not real eyes. Simply just appearing like eyes. It has no use. The human form of life, the eyes are there, particular eyes, to see the forms of the Lord eye to eye. And because our present position is that with these material eyes we cannot see the Lord in His spiritual form, therefore the Lord has kindly appeared before us in a manner in which we can see Him. The forms of the Lord is not imagination. They say that they imagine some form. Sādhakānāṁ hitvārthāya brahmaṇo rūpa-kalpanaḥ. The Māyāvādī philosophers, due to their poor fund of knowledge, they think that "The Absolute Truth is formless, but because we cannot meditate upon formless, something formless, let us imagine some form." Imagine. Nirviśeṣa-vādī, nirākāra-vādī, they imagine forms.

Therefore, their philosophy, that "Any form you like, you can concentrate. Because after all, there is no form. But for your present facility, you can imagine some form." But there is also mistake on their part, because they say "Imagine any form." Generally, they prescribe the form of Lord Śiva, the form of Lord Viṣṇu, the form of Durgā, the form of the sun, and the form of Gaṇeśa. Pañcopāsanā. These five forms. But ultimately, you become "form-less." The example given by them is that you rise up to a upper place with a wooden stair, and as soon as you reach there, you throw it away, so that you'll not be able to come back again. Similarly, their philosophy is: "With some imagination of form, you worship, and as soon as you realize Brahman, throw it away. No more." These are all imagination; actually there is no fact. They do not know the actual position of spiritual life; therefore they are personally misled, and they mislead others also. Here it is particularly mentioned, liṅgāni viṣṇoḥ, the form of Viṣṇu, not of this rascal imagination of Durgā, Kālī, or Lord Śiva.

Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972:

As Kṛṣṇa, as Viṣṇu, as Nārāyaṇa, as Baladeva, as Jagannātha. So many. Govinda. There are thousands and thousands of forms. So we must see at least one of such forms. Either you see Kṛṣṇa form or Rāma form or Viṣṇu form or Nārāyaṇa form or Baladeva form, or His incarnation, Nṛsiṁha-deva form, Matsyāvatāra, Mīnāvatāra... So many. If we do not increase our anxiety or inclination to see one of the forms of Viṣṇu... Here it is specifically mentioned, Viṣṇu. Not others. Liṅgāni viṣṇor na nirīkṣato ye. If we do not see, then our eyes are exactly like the painted eyes on the plumes of the feathers, or plumes of the peacock. It looks very nice, but it has no value. No, it has no seeing power. So our, these eyes are also painted, because it is material. These eyes will remain when I shall give up this body, but it will have no more seeing power. The seeing power is gone when the spirit soul gives up this body. So in spite of the beautiful eyes, it is unable to see. Similarly, so long we have got this instrument... This is an instrument to work. Māyayā... In the Bhagavad-gītā it is said,

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

(BG 18.61)

Īśvaraḥ the Supreme Lord, Kṛṣṇa, is sitting within everyone's heart, and He's witness, anumantā-upadraṣṭā. Upadraṣṭā means He's seeing our activity. He's noting what I desire, because our desires are coming one after another, one after another. So according to our desire, Kṛṣṇa is so kind, He gives you a body. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord, is sitting within the heart of everyone. So... And sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati bhrāmayan. And He's giving us chance to transmigrate to different types of bodies or species of bodies. He's noting down that "This soul is very much fond of fresh blood and raw meat. All right. You take the body of a tiger. Yes. This soul feels pleasure being naked. All right, you take the body of a tree. You stand up naked for ten thousand years.

Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972:

Satisfy your desire for being naked for ten thousand years." Why two years, three years, or five years, ten years? Remain naked. Human body is meant for covering, not to become naked, but if anyone develops the idea of becoming nudie, naked, "All right, next life you get tree. Stand up." The example is there, Yamala-Arjuna, They wanted to be naked. Nārada gave them opportunity, "All right, you remain naked as trees." So therefore, our business should be to go to the temple as it is prescribed here, pādau nṛṇāṁ tau druma-janma-bhājau. Those who are not moving, they're just like trees, they do not move. So, if we do not move to the places where Viṣṇu's forms are there... Just like in India, we have got many places of pilgrimage. Just like Vṛndāvana. There are... A small city, about fifty thousand utmost population. But there are five thousand temples, big and small. Out of that, about one dozen temples are very, very big, just like fort. And there are small temples.

So altogether, it is a city of fifty thousand population, but there are five thousand temples, Kṛṣṇa. All Rādhā-Kṛṣṇa. So this is a chance, that "Come to Vṛndāvana, and wherever you go, you see Rādhā-Kṛṣṇa. That will make your life successful." By seeing, seeing, Rādhā-Kṛṣṇa, Rādhā-Kṛṣṇa, seeing, seeing, you'll get an impression. And if you continue... The inhabitants of Vṛndāvana, you'll find if, when you go there, that in the morning and evening, all of them, they are going different temples and seeing the Deity Rādhā-Kṛṣṇa. So there is no need of education, there is no need of philosophy, there is no need of science. Simply if you visit temples of Viṣṇu, then your life is successful. This is the Kṛṣṇa consciousness process. Simply if you move to the temple and see with your eyes; very simple process. Our, this Kṛṣṇa consciousness program is so simple, at the same time sublime, that you become liberated at the end. Tyaktvā dehaṁ punar janma naiti (BG 4.9). If you simply think of Kṛṣṇa in that way.

If you cannot read, then sit down and simply see the Deity's form. That will also give you. Anything, anything done. Little dancing, little, a little ringing the cymbals or singing Hare Kṛṣṇa mantra... Anything you do. These children... Just like they are dancing. They are also being spiritual profited. It will never go in vain. Somehow or other he has shown some jubilation in front of the Lord, it is noted immediately. Therefore this verse is there, pādau nṛṇāṁ tau druma-janma-bhājau. If you do not move to the temples, then what is the difference between your legs and the trees which are standing without legs? They have legs, but they cannot move. Tree's another name is pādapa. They drink water with their legs. Just like we drink water in our mouth... So it is not that all animals act in the same way. No. Just like there is a bird (which) is called bat. They pass stool through the mouth. You know? Yes. So there are different processes. The fishes in the water, they touch with the wings.

Their wings are so perfect that three miles off, another big fish is coming to eat them, they can understand by the wings. Immediately, they take protection. These are all described in the Bhāgavata. You get so much perfect knowledge, scientific knowledge, of different species of life, how they are acting, how they are eating, how they are moving. All, everything is perfect there. Vidyā bhāgavatāvadhi. If you study Śrīmad-Bhāgavatam perfectly, then all your education is complete. You don't require any other book to read; you get from Śrīmad-Bhāgavatam all material and spiritual knowledge, and at the end, Kṛṣṇa. This is the profit. Kṣetrāṇi nānuvrajato harer yau. Kṣetrāṇi. Kṣetra means pilgrimage. This temple is pilgrimage. It is not ordinary house; it is Vaikuṇṭha. In the śāstra it is said that to live in the forest is living in goodness. There are three qualities, you know—goodness, passion, ignorance—in this material world. So when you live in the forest, you live in goodness.