Text 35] Narada’s Instructions on Srimad-Bhagavatam 271

yadatra kriyate karma
bhagavat-paritosanam

jiidnam yat tad adhinam hi
bhakti-yoga-samanvitam

yat—whatever; atra—in this life or world; kryate—does perform; karma
—work; bhagavat—unto the Personality of Godhead; pantosanam—satisfac-
tion of; jidnam—knowledge; yat tat—what is so called; adhinam—depen-
dent; hi--certainly; bhakti-yoga—devotional; samanvitam—dovetailed with

bhakti-yoga.
TRANSLATION

Whatever work is done here in this life for the satisfaction of the
mission of the Lord is called bhakti-yoga, or transcendental loving service
of the Lord, and what is called knowledge becomes a concomitant factor.

PURPORT

The general and popular notion is that by discharging fruitive work in
terms of the direction of the scriptures one becomes perfectly able to
acquire transcendental knowledge for spiritual realization. Bhakti-yoga is
considered by some to be another form of karma. But factually bhakti-
yoga is above both karma and jiidna. Bhakti-yoga is independent of jiidna
or karma; on the other hand, jiidna and karma are dependent of bhakti-
yoga. This kriyd-yoga or karma-yoga, as recommended by Sri Narada to
Vyasa, is specifically recommended because the principle is to satisfy the
Lord. The Lord does not want His sons, the living beings, to suffer the
threefold miseries of life. He desires that all of them come to Him and
live with Him, but going back to Godhead means that one must purify
himself from material infections. When work is, therefore, performed to
satisfy the Lord, the performer becomes gradually purified from the mate-
rial affection. This purification means attainment of spiritual knowledge.
Therefore knowledge is dependent on such karma or work which is done
on behalf of the Lord. Other knowledge, being devoid of bhakti-yoga or
satisfaction of the Lord, cannot lead one back to the kingdom of God,
which means that it cannot even offer salvation as is already explained in
connection with the stanza, naiskarmyam apy acyuta-bhava-varjitam, etc.
The conclusion is that a devotee engaged in the unalloyed service of the
Lord, specifically in hearing and chanting of His transcendental glories,
