SRIMAD BHAGAVATAM: CANTO 5

(1) S'rî S'uka said: 'In the land of Kimpurusha is the Supreme Lord, the Original Personality, the elder brother of Lakshmana, Râmacandra, who is so pleasing to Sîtâ; he who with the people of Kimpurusha in the devotion of worship is always engaged in service at His feet is the supreme and greatest devotee Hanumân.

(2) With Ârshthishena [the leader of Kimpurusha] attentively listening to the glory of his most auspicious master and Lordship being chanted by a company of Gandharvas, does he [Hanumân] himself chant this: (3) 'O my Lord, my obeisances unto You as the Sweet Lord celebrated in the scriptures, all my respects are for You who possesses all the good qualities one finds with the advanced, my reverence unto You as the One who has His senses under control, He who is always remembered and worshiped by the people of all places, my salutations unto You as the touchstone of quality for any seeker of truth, I bow for You, the great personality and godhead of the brahmins; unto the King of Kings my homage. (4) Let me worship Him, that transcendentally pure, supreme truth, who is experienced as the one body of spiritual potency by which the influence of the modes of nature is vanquished; He, not visible but by transcendence, undisturbed of nature and free from ego beyond name and form, can be achieved by pure [natural, Krishna-]consciousness. (5) Incarnated as a human being was He for sure not only there as the Almighty One to kill the demon Râvana, but also for instructing the mortals of this material world; for what other reason but to serve the satisfaction of Him as the spiritual soul in person, would there have been all the misery of Sîtâ's being separated from Him, the Controller? (6) In truth is He, the Supreme Soul and best friend of the selfrealized, never attached to whatever in the three worlds; He is the Supreme Lord Vâsudeva who in fact never suffered from being separated from His wife Sîtâ - nor would ever Lakshmana, who is certainly also of such a capacity to forsake. (7) Nor of one's birth is one of the pleasure of the Greatest, nor because of one's fortune, one's eloquence, one's wit, or one's physique; despite of the fact that we're alas but inhabitants of the forest who all miss these qualities, accepted Lakshmana's elder brother us in friendship. (8) Therefore, enlightened or not, beast or human being, anyone who lives to the soul should worship Râma, the foremost one so easy to please, the Lord who appeared as a human being and who thus brought the inhabitants of Kosala [Ayodhyâ], northern India, back to Godhead.'

(9) Also in the land of Bhârata is the Supreme Lord up to the end of the millennium known as Nara-Nârâyana; He, whose glories are inconceivable, shows His causeless mercy to the candidates of self-realization who practice austerities conducive to the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego. (10) The practice of analytic yoga on how one should realize God, as formulated by the Lord [Kapila, see 3.28 & 29], was instructed to Sâvarni Manu by the most powerful Nârada, who together with the followers of the system of status-orientations [the varnâs'rama system, see B.G. 4: 13] living in the land of Bhârata [India], with great ecstatic love serves the Lord chanting this: (11) 'My respectful obeisances unto You o Lord, master of the senses and freedom from attachment in person, my respects unto You who art the only asset of the man of poverty. You, Nara-Nârâyana, are the most exalted of all the wise, the supreme spiritual master of all the paramahamsas [the swanlike realized masters] and the original one of the selfrealized; again and again I offer You thus my reverential homage.' (12) And he sings thereto: 'You are the executor overseeing this cosmic creation; the One who is not attached to being the master, nor do You, although You appear as a human being, suffer from hunger, thirst and fatigue; nor is the vision of You, who art the seer of everything, ever polluted by the material qualities; unto You as the unattached and pure witness above all emotion, my respects. (13) O Lord of Yoga, of this, what was discussed by the almighty Lord Brahmâ in respect of how to follow perfectly to the principles of yoga, we know that the one who has given it up to identify with the body, at the time of his death, with a devotional attitude, should place his mind in You as the transcendence. (14) A person driven by desire in fear thinks about his children, wife and wealth; but any person who knows of the trivial of his timebound body, considers, because of the fact that the body is lost in the end, those endeavors as a waste of time only. (15) Therefore, o master of us, o Transcendence over the senses, I pray that we, with the illusory of You, very soon may forsake this fixed idea of 'I' and 'mine', which to the banality of our material vehicle is so difficult to overcome; please grant us the yogic unto You so that we may find our nature.'

(16) Also in this land of Bhârata there are many rivers and mountains like the Malaya, Mangala-prastha, Mainâka, Trikûtha, Rishabha, Kûthaka, Kollaka, Sahya, Devagiri, Rishyamûka, S'rî-s'aila, Venkatha, Mahendra, Vâridhâra, Vindhya, S'uktimân, Rikshagiri, Pâriyâtra, Drona, Citrakûtha, Govardhana, Raivataka, Kakubha, Nîla, Gokâmukha, Indrakîla and Kâmagiri as well as hundreds and thousands of other peaks; and the big and small rivers born on their slopes are innumerable. (17-18) Of all these waters of Bhârata find the residents purification of mind by their name only as also by touching them. The big rivers are the Candravasâ, Tâmraparnî, Avathodâ, Kritamâlâ, Vaihâyasî, Kâverî, Venî, Payasvinî, S'arkarâvartâ, Tungabhadrâ, Krishnâvenyâ, Bhîmarathî, Godâvarî, Nirvindhyâ, Payoshnî, Tâpî, Revâ, Surasâ, Narmadâ, Carmanvatî, Sindhu [the present Indus], the two main rivers the Andha and the Sona, the Mahânadî, Vedasmriti, Rishikulyâ, Trisâmâ, Kaus'ikî, Mandâkinî, Yamunâ, Sarasvatî, Drishadvatî, Gomatî, Sarayû, Rodhasvatî, Saptavatî, Sushomâ, S'atadrû, Candrabhâgâ, Marudvridhâ, Vitastâ, Asiknî and the Vis'vâ. (19) In this tract of land are the people, who from goodness, from redness [passion] and from darkness are born there in a class according their own acquired karma, leading lives which are divine, human or hellish; and so too, according to what one did in the past, are there, delimited in terms of different castes, to the path of liberation many goals possible with each soul. (20) Unto the Supreme Lord, the soul its sameness in all beings, the independent one, the Supersoul Vâsudeva of freedom above mind and speech, may anyone in this, with the help of the different ways and goals of bhakti-yoga, cut with the cause of being bound in ignorance. For with these ways and goals is indeed an intimate relationship found between the person and the Supreme Personality, next to whom in reality no other cause can be found.'

(21) The next is for certain what all the demigods chant: 'One says it is because of all the pious deeds performed by these people that the Lord Himself was pleased with them and that they obtained the society of the land of Bhârata-varsha. It is that Lord Mukunda who is indeed our aspiration; by Him we attain to service. (22) Of what value are our difficult exploits of rituals, austerities, vows and charities performed or a heavenly kingdom; it is all of no importance when there, due to excess in the sensual, is not the remembrance of the lotus feet of Lord Nârâyana. (23) Of greater value than achieving a position of a life that lasts endlessly and is liable to repetition [like that of Brahmâ], is it to be born in the land of Bhârata for only a hundred years of living, for, in such a short life of being a mortal, the work is done by those who actually know to value life itself; in full detachment, do they, freed from fear, achieve the Lord His abode. (24) Where there is not the sweet stream of talks about Vaikunthha, nor the devotees who, always engaged in His service, take to His shelter, nor the performance of those sacrifices for the Lord that are true festivals, must one say that, even though it could be a place inhabited by the denizens of heaven, it is a place certainly not to be frequented. (25) If they who obtained a human birth here, and also if those among the [elsewhere] living who are fully equipped with all knowledge and action, despite of these achievements do not endeavor for the eternal position, will such persons again, just like birds on the loose, go into bondage. (26) By their faith are they in their performance of the rituals divided; with the oblations offered to the ruling deity reciting mantras according the proper method, is the One God separately addressed with different names. He, complete in Himself, accepts it most happily because He is the bestower of all benedictions in person. (27) Though He in truth grants the very same thing that was prayed for by man, is He not the bestower of benedictions one asks for time and again; He personally, even unasked, gives to those engaged in His service all the things wanted which continually sprout from His lotus feet. (28) If there from us remains any merit of our perfect sacrifice, diligent study and good deeds, let that then lead to a birth in the land of Bhârata which inspires us to remember the Lord of that place from where of the devoted all good fortune expands.'

(29-30) S'rî S'uka continued: 'To the continent known as Jambûdvîpa [the eurasian continent, see 5.1: 32], o King, are also, as some learned scholars describe it, eight subordinate divisions of land ['islands' in the sense of provinces] which were formed by the digging all around of the sons of Mahârâja Sagara [the Indian part or Bhârata-varsha], who tried to retrieve the lost horse of sacrifice [see 9.8]. They have the following names: Svarnaprastha, Candras'ukla, Âvartana, Ramanaka, Mandara-harina, Pâñcajanya, Simhala and Lankâ. (31) I thus have explained to you the divisions of the lands of Jambûdvîpa, o best of the decendants of Bharata, the way they have been instructed to me.

S'rî S'uka said: 'In the land of Kimpurusha is the Supreme lord, the Original Personality, the elder brother of Lakshmana, Râmacandra, who is so pleasing to Sîtâ; he who with the people of Kimpurusha in the devotion of worship is always engaged in service at His feet is the supreme and greatest devotee Hanumân.

S'rîla S'ukadeva Gosvâmî said: My dear King, in Kimpurusha-varsha the great devotee Hanumân is always engaged with the inhabitants of that land in devotional service to Lord Râmacandra, the elder brother of Lakshmana and dear husband of Sîtâdevî. (Vedabase)

Text 2

With Ârshthishena [the leader of Kimpurusha] attentively listening to the glory of his most auspicious master and Lordship being chanted by a company of Gandharvas, does he [Hanumân] himself chant this:

A host of Gandharvas is always engaged in chanting the glories of Lord Râmacandra. That chanting is always extremely auspicious. Hanumânjî and Ârshthishena, the chief person in Kimpurusha-varsha, constantly hear those glories with complete attention. Hanumân chants the following mantras. (Vedabase)

Text 3

'O my Lord, my obeisances unto You as the Sweet Lord celebrated in the scriptures, all my respects are for You who possesses all the good qualities one finds with the advanced, my reverence unto You as the One who has His senses under control, He who is always remembered and worshiped by the people of all places, my salutations unto You as the touchstone of quality for any seeker of truth, I bow for You, the great personality and godhead of the brahmins; unto the King of Kings my homage.

Let me please Your Lordship by chanting the bîja-mantra omkâra. I wish to offer my respectful obeisances unto the Personality of Godhead, who is the best among the most highly elevated personalities. Your Lordship is the reservoir of all the good qualities of Âryans, people who are advanced. Your character and behavior are always consistent, and You always control Your senses and mind. Acting just like an ordinary human being, You exhibit exemplary character to teach others how to behave. There is a touchstone that can be used to examine the quality of gold, but You are like a touchstone that can verify all good qualities. You are worshiped by brâhmanas who are the foremost of all devotees. You, the Supreme Person, are the King of kings, and therefore I offer my respectful obeisances unto You. (Vedabase)

Text 4

Let me worship Him, that transcendentally pure, supreme truth, who is experienced as the one body of spiritual potency by which the influence of the modes of nature is vanquished; He, not visible but by transcendence, undisturbed of nature and free from ego beyond name and form, can be achieved by pure [natural, Krishna-]consciousness.

The Lord, whose pure form [sac-cid-ânanda-vigraha] is uncontaminated by the modes of material nature, can be perceived by pure consciousness. In the Vedânta He is described as being one without a second. Because of His spiritual potency, He is untouched by the contamination of material nature, and because He is not subjected to material vision, He is known as transcendental. He has no material activities, nor has He a material form or name. Only in pure consciousness, Krishna consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed at the lotus feet of Lord Râmacandra, and let us offer our respectful obeisances unto those transcendental lotus feet. (Vedabase)

Text 5

Incarnated as a human being was He for sure not only there as the Almighty One to kill the demon Râvana, but also for instructing the mortals of this material world; for what other reason but to serve the satisfaction of Him as the spiritual soul in person, would there have been all the misery of Sîtâ's being separated from Him, the Controller?

It was ordained that Râvana, chief of the Râkshasas, could not be killed by anyone but a man, and for this reason Lord Râmacandra, the Supreme Personality of Godhead, appeared in the form of a human being. Lord Râmacandra's mission, however, was not only to kill Râvana but also to teach mortal beings that material happiness centered around sex life or centered around one's wife is the cause of many miseries. He is the self-sufficient Supreme Personality of Godhead, and nothing is lamentable for Him. Therefore why else could He be subjected to tribulations by the kidnapping of mother Sîtâ? (Vedabase)

Text 6

In truth is He, the Supreme Soul and best friend of the selfrealized, never attached to whatever in the three worlds; He is the Supreme Lord Vâsudeva who in fact never suffered from being separated from His wife Sîtâ - nor would Lakshmana, who is certainly also of such a capacity to forsake.

Since Lord S'rî Râmacandra is the Supreme Personality of Godhead, Vâsudeva, He is not attached to anything in this material world. He is the most beloved Supersoul of all self-realized souls, and He is their very intimate friend. He is full of all opulences. Therefore He could not possibly have suffered because of separation from His wife, nor could He have given up His wife and Lakshmana, His younger brother. To give up either would have been absolutely impossible. (Vedabase)

Text 7

Nor of one's birth is one of the pleasure of the Greatest, nor because of one's fortune, one's eloquence, one's wit, or one's physique; despite of the fact that we're alas but inhabitants of the forest who all miss these qualities, accepted Lakshmana's elder brother us in friendship.

One cannot establish a friendship with the Supreme Lord Râmacandra on the basis of material qualities such as one's birth in an aristocratic family, one's personal beauty, one's eloquence, one's sharp intelligence or one's superior race or nation. None of these qualifications is actually a prerequisite for friendship with Lord S'rî Râmacandra. Otherwise how is it possible that although we uncivilized inhabitants of the forest have not taken noble births, although we have no physical beauty and although we cannot speak like gentlemen, Lord Râmacandra has nevertheless accepted us as friends? (Vedabase)

Text 8

Therefore, enlightened or not, beast or human being, anyone who lives to the soul should worship Râma, the foremost one so easy to please, the Lord who appeared as a human being and who thus brought the inhabitants of Kosala [Ayodhyâ], northern India, back to Godhead.'

Therefore, whether one is a demigod or a demon, a man or a creature other than man, such as a beast or bird, everyone should worship Lord Râmacandra, the Supreme Personality of Godhead, who appears on this earth just like a human being. There is no need of great austerities or penances to worship the Lord, for He accepts even a small service offered by His devotee. Thus He is satisfied, and as soon as He is satisfied, the devotee is successful. Indeed, Lord S'rî Râmacandra brought all the devotees of Ayodhyâ back home, back to Godhead [Vaikunthha]. (Vedabase)

Text 9

Also in the land of Bhârata is the Supreme Lord up to the end of the millennium known as Nara-Nârâyana; He, whose glories are inconceivable, shows His causeless mercy to the candidates of self-realization who practice austerities conducive to the religion, the spiritual knowledge, the detachment, the yogic mastery, the control over the senses and the freedom from false ego.

[S'ukadeva Gosvâmî continued:] The glories of the Supreme Personality of Godhead are inconceivable. He has appeared in the form of Nara-Nârâyana in the land of Bhârata-varsha, at the place known as Badarikâs'rama, to favor His devotees by teaching them religion, knowledge, renunciation, spiritual power, sense control and freedom from false ego. He is advanced in the opulence of spiritual assets, and He engages in executing austerity until the end of this millennium. This is the process of self-realization. (Vedabase)

Text 10

The practice of analytic yoga on how one should realize God, as formulated by the Lord [Kapila, see 3.28 & 29], was instructed to Sâvarni Manu by the most powerful Nârada, who together with the followers of the system of status-orientations [the varnâs'rama system, see B.G. 4: 13] living in the land of Bhârata [India], with great ecstatic love serves the Lord chanting this:

In his own book, known as Nârada Pañcarâtra, Bhagavân Nârada has very vividly described how to work to achieve the ultimate goal of life--devotion--through knowledge and through execution of the mystic yoga system. He has also described the glories of the Lord, the Supreme Personality of Godhead. The great sage Nârada instructed the tenets of this transcendental literature to Sâvarni Manu in order to teach those inhabitants of Bhârata-varsha who strictly follow the principles of varnâs'rama-dharma how to achieve the devotional service of the Lord. Thus Nârada Muni, along with the other inhabitants of Bhârata-varsha, always engages in the service of Nara-Nârâyana, and he chants as follows. (Vedabase)

Text 11

'My respectful obeisances unto You o Lord, master of the senses and freedom from attachment in person, my respects unto You who art the only asset of the man of poverty. You, Nara-Nârâyana, are the most exalted of all the wise, the supreme spiritual master of all the paramahamsas [the swanlike realized masters] and the original one of the selfrealized; again and again I offer You thus my reverential homage.'

Let me offer my respectful obeisances unto Nara-Nârâyana, the best of all saintly persons, the Supreme Personality of Godhead. He is the most self-controlled and self-realized, He is free from false prestige, and He is the asset of persons who have no material possessions. He is the spiritual master of all paramahamsas, who are the most exalted human beings, and He is the master of the self-realized. Let me offer my repeated obeisances at His lotus feet. (Vedabase)

Text 12

And he sings thereto: 'You are the executor overseeing this cosmic creation; the One who is not attached to being the master, nor do You, although You appear as a human being, suffer from hunger, thirst and fatigue; nor is the vision of You, who art the seer of everything, ever polluted by the material qualities; unto You as the unattached and pure witness above all emotion, my respects.

Nârada, the most powerful saintly sage, also worships Nara-Nârâyana by chanting the following mantra: The Supreme Personality of Godhead is the master of the creation, maintenance and annihilation of this visible cosmic manifestation, yet He is completely free from false prestige. Although to the foolish He appears to have accepted a material body like us, He is unaffected by bodily tribulations like hunger, thirst and fatigue. Although He is the witness who sees everything, His senses are unpolluted by the objects He sees. Let me offer my respectful obeisances unto that unattached, pure witness of the world, the Supreme Soul, the Personality of Godhead. (Vedabase)

Text 13

O Lord of Yoga, of this, what was discussed by the almighty Lord Brahmâ in respect of how to follow perfectly to the principles of yoga, we know that the one who has given it up to identify with the body, at the time of his death, with a devotional attitude, should place his mind in You as the transcendence.

O my Lord, master of all mystic yoga, this is the explanation of the yogic process spoken of by Lord Brahmâ [Hiranyagarbha], who is self-realized. At the time of death, all yogîs give up the material body with full detachment simply by placing their minds at Your lotus feet. That is the perfection of yoga. (Vedabase)

Text 14

A person driven by desire in fear thinks about his children, wife and wealth; but any person who knows of the trivial of his timebound body, considers, because of the fact that the body is lost in the end, those endeavors as a waste of time only.

Materialists are generally very attached to their present bodily comforts and to the bodily comforts they expect in the future. Therefore they are always absorbed in thoughts of their wives, children and wealth and are afraid of giving up their bodies, which are full of stool and urine. If a person engaged in Krishna consciousness, however, is also afraid of giving up his body, what is the use of his having labored to study the s'âstras? It was simply a waste of time. (Vedabase)

Text 15

Therefore, o master of us, o Transcendence over the senses, I pray that we, with the illusory of You, very soon may forsake this fixed idea of 'I' and 'mine', which to the banality of our material vehicle is so difficult to overcome; please grant us the yogic unto You so that we may find our nature.'

Therefore, O Lord, O Transcendence, kindly help us by giving us the power to execute bhakti-yoga so that we can control our restless minds and fix them upon You. We are all infected by Your illusory energy; therefore we are very attached to the body, which is full of stool and urine, and to anything related with the body. Except for devotional service, there is no way to give up this attachment. Therefore kindly bestow upon us this benediction. (Vedabase)

Text 16

Also in this land of Bhârata there are many rivers and mountains like the Malaya, Mangala-prastha, Mainâka, Trikûtha, Rishabha, Kûthaka, Kollaka, Sahya, Devagiri, Rishyamûka, S'rî-s'aila, Venkatha, Mahendra, Vâridhâra, Vindhya, S'uktimân, Rikshagiri, Pâriyâtra, Drona, Citrakûtha, Govardhana, Raivataka, Kakubha, Nîla, Gokâmukha, Indrakîla and Kâmagiri as well as hundreds and thousands of other peaks; and the big and small rivers born on their slopes are innumerable.

In the tract of land known as Bhârata-varsha, as in Ilâvrita-varsha, there are many mountains and rivers. Some of the mountains are known as Malaya, Mangala-prastha, Mainâka, Trikûtha, Rishabha, Kûthaka, Kollaka, Sahya, Devagiri, Rishyamûka, S'rî-s'aila, Venkatha, Mahendra, Vâridhâra, Vindhya, S'uktimân, Rikshagiri, Pâriyâtra, Drona, Citrakûtha, Govardhana, Raivataka, Kakubha, Nîla, Gokâmukha, Indrakîla and Kâmagiri. Besides these, there are many other hills, with many large and small rivers flowing from their slopes. (Vedabase)

Text 17-18:

Of all these waters of Bhârata find the residents purification of mind by their name only as also by touching them. The big rivers are the Candravasâ, Tâmraparnî, Avathodâ, Kritamâlâ, Vaihâyasî, Kâverî, Venî, Payasvinî, S'arkarâvartâ, Tungabhadrâ, Krishnâvenyâ, Bhîmarathî, Godâvarî, Nirvindhyâ, Payoshnî, Tâpî, Revâ, Surasâ, Narmadâ, Carmanvatî, Sindhu [the present Indus], the two main rivers the Andha and the Sona, the Mahânadî, Vedasmriti, Rishikulyâ, Trisâmâ, Kaus'ikî, Mandâkinî, Yamunâ, Sarasvatî, Drishadvatî, Gomatî, Sarayû, Rodhasvatî, Saptavatî, Sushomâ, S'atadrû, Candrabhâgâ, Marudvridhâ, Vitastâ, Asiknî and the Vis'vâ.

Two of the rivers--the Brahmaputra and the S'ona--are called nadas, or main rivers. These are other great rivers that are very prominent: Candravasâ, Tâmraparnî, Avathodâ, Kritamâlâ, Vaihâyasî, Kâverî, Venî, Payasvinî, S'arkarâvartâ, Tungabhadrâ, Krishnâvenyâ, Bhîmarathî, Godâvarî, Nirvindhyâ, Payoshnî, Tâpî, Revâ, Surasâ, Narmadâ, Carmanvatî, Mahânadî, Vedasmriti, Rishikulyâ, Trisâmâ, Kaus'ikî, Mandâkinî, Yamunâ, Sarasvatî, Drishadvatî, Gomatî, Sarayû, Rodhasvatî, Saptavatî, Sushomâ, S'atadrû, Candrabhâgâ, Marudvridhâ, Vitastâ, Asiknî and Vis'vâ. The inhabitants of Bhârata-varsha are purified because they always remember these rivers. Sometimes they chant the names of these rivers as mantras, and sometimes they go directly to the rivers to touch them and bathe in them. Thus the inhabitants of Bhârata-varsha become purified. (Vedabase)

Text 19:

In this tract of land are the people, who from goodness, from redness [passion] and from darkness are born there in a class according their own acquired karma, leading lives which are divine, human or hellish; and so too, according to what one did in the past, are there, delimited in terms of different castes, to the path of liberation many goals possible with each soul.

The people who take birth in this tract of land are divided according to the qualities of material nature--the modes of goodness [sattva-guna], passion [rajo-guna], and ignorance [tamo-guna]. Some of them are born as exalted personalities, some are ordinary human beings, and some are extremely abominable, for in Bhârata-varsha one takes birth exactly according to one's past karma. If one's position is ascertained by a bona fide spiritual master and one is properly trained to engage in the service of Lord Vishnu according to the four social divisions [brâhmana, kshatriya, vais'ya and s'ûdra] and the four spiritual divisions [brahmacârî , grihastha, vânaprastha and sannyâsa], one's life becomes perfect. (Vedabase)

Text 20:

Unto the Supreme Lord, the soul its sameness in all beings, the independent one, the Supersoul Vâsudeva of freedom above mind and speech, may anyone in this, with the help of the different ways and goals of bhakti-yoga, cut with the cause of being bound in ignorance. For with these ways and goals is indeed an intimate relationship found between the person and the Supreme Personality, next to whom in reality no other cause can be found.'

After many, many births, when the results of one's pious activities mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which bound him because of varied fruitive activities. As a result of associating with devotees, one gradually renders service to Lord Vâsudeva, who is transcendental, free from attachment to the material world, beyond the mind and words, and independent of everything else. That bhakti-yoga, devotional service to Lord Vâsudeva, is the real path of liberation. (Vedabase)