“Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Vishnu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.” (Shrimad Bhagavatam, 7.5.31)

Download this episode (right click and save)

न ते विदु: स्वार्थगतिं हि विष्णुं
दुराशया ये बहिरर्थमानिन: ।
अन्धा यथान्धैरुपनीयमाना-
स्तेऽपीशतन्‍त्र्यामुरुदाम्नि बद्धा: ॥

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
durāśayā ye bahir-artha-māninaḥ
andhā yathāndhair upanīyamānās
te ’pīśa-tantryām uru-dāmni baddhāḥ

Prahlada Maharaja knew the nature of the person he was speaking to. He understood the interests of the father, Hiranyakashipu. He knew what that leader of the Daityas valued in life, and so the instruction correlated perfectly with those interests.

Namely, the asura class has no interest in paramartha. This is a compound Sanskrit word consisting of the terms “parama” and “artha.” The literal translation is “higher interest” or “supreme interest.” In philosophical discussions, paramartha is usually coupled with svartha, which is “self-interest.”

Prahlada specifically uses the word svartha when describing the destination of service to Lord Vishnu, who is the Supreme Personality of Godhead. The asuras comprehend only in terms of svartha, which is interest that can be seen, that can be experienced, that can be realized within the current lifetime.

Paramartha refers to the long-term interest, extending beyond the current lifetime. As the foundation of the asura’s mindset is refusal to acknowledge an afterlife, in trying to maintain the present life indefinitely, what will they care to hear about paramartha or trying to suitably prepare for the next life?

The truth is that paramartha, when properly understood, matches svartha. They are only two separate conditions when in a state lacking complete knowledge. Paramartha directed at the pleasure of Vishnu automatically accounts for the various kinds of svartha.

1. Removal of fear

As Shri Rama explains, for the mature human being there is no greater fear than death. It is comparable to the ripened fruit, which sits on the tree. That fruit has no other fate than to fall. The human being maintains a component of fear, as there is concern over losing possessions and associations.

यथा फलानां पक्वानां नान्यत्र पतनाद्भयम्।
एवं नरस्य जातस्य नान्यत्र मरणाद्भयम्।।

yathā phalānāṃ pakvānāṃ nānyatra patanādbhayam।
evaṃ narasya jātasya nānyatra maraṇādbhayam।।

“As a ripe fruit has no other fear than to fall, so a man who is born has no other fear than death.” (Lord Rama, Valmiki Ramayana, Ayodhya Kand, 105.17)

Shri Krishna explains that while attempting yoga may have its difficulties and while there is no guarantee of success in the first iteration, there is also nothing lost in the process. By merely trying to connect to the Divine in consciousness there is the removal of the greatest fear.

नेहाभिक्रम-नाशो ऽस्ति
प्रत्यवायो न विद्यते
स्व्-अल्पम् अप्य् अस्य धर्मस्य
त्रायते महतो भयात्

nehābhikrama-nāśo ‘sti
pratyavāyo na vidyate
sv-alpam apy asya dharmasya
trāyate mahato bhayāt

“In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.” (Lord Krishna, Bhagavad-gita, 2.40)

2. Something to do

This is also something to fear. There is the saying that the idle mind is the devil’s workshop. If someone has nothing to do, then they will fall into laziness. This is the mode of ignorance, which continues the cycle of depression.

In the paramartha that is yoga to Vishnu, there is the potential for variety in activity. Prahlada Maharaja gave the initial reply to his father along these lines. The father asked what was the most important thing learned in school.

Prahlada proceeded to list the nine processes of devotional service. These include hearing, chanting, worship, offering prayers, and the like. This means that a person has the potential to connect with the Divine in a manner that suits their nature, in whatever way they find most pleasurable. This creates an enduring engagement, which eventually merges into the intrinsic nature, which is dharma.

3. Sense of purpose

When a person finds something to do, they must have some motivation for both starting and continuing. There has to be a purpose. While paramartha might not appeal to the less intelligent, there is value in the immediate term with bhakti-yoga. I will feel compelled to satisfy the senses of the Supreme Lord, who is known as Hrishikesha.

4. Peace of mind

I may have so many possessions and a high net worth, but it all means nothing without peace of mind. If I am constantly agitated, worried about the future, concerned with the influence of time, and dreading the prospect of change, I will be completely miserable.

The paramartha of serving Vishnu brings the svartha of peace of mind. This is because the devotee knows that everything ultimately rests in the hands of the Almighty. He is in control, and He can do however He pleases.

5. Happiness

This is the ultimate goal, whether concerned with the afterlife or the next day. The pleasure from this happiness is known as ananda. The spirit soul is naturally blissful. Ananda is part of our very existence.

विषया विनिवर्तन्ते
निराहारस्य देहिनः
रस-वर्जं रसो ऽप्य् अस्य
परं दृष्ट्वा निवर्तते

viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso ‘py asya
paraṁ dṛṣṭvā nivartate

“The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.” (Lord Krishna, Bhagavad-gita, 2.59)

Satisfying paramartha in the destination of Vishnu brings bliss immediately. We do not have to wait until the end of life to experience something better. This is a higher taste, and having found it we can easily set aside that which was holding us back.

In Closing:

Svartha and paramartha in division seen,
But actually the same to mean.

When efforts to Vishnu bound,
Like worship and prayers to sound.

Or mantra repeatedly chanting,
Relief immediately granting.

Occupation with purpose to increase,
Steady in happiness with peace.

Categories: the five

Tags: god, hare krishna, hinduism, poem, poems, poetry, religion