1228 Srimad-Bhagavatam [Canto 3, Ch. 29

TRANSLATION

Devahiiti inquired: My dear Lord, You have already very scientifically
described the symptoms of the total material nature and the characteristics
of the spirit according to the sankhya system of philosophy. Now I shall
request You to explain the path of devotional service, which is the ultimate
end of all philosophical systems.

PURPORT

In this Twenty-ninth Chapter, the glories of devotional service are
elaborately explained, and the influence of time on the conditioned
soul is also described. The purpose of elaborately describing the influence
of time is to detach the conditioned soul from his material activities,
which are considered to be simply a waste of time. In the previous
chapter, material nature, the spirit and the Supreme Lord or Supersoul
are analytically studied, and in this chapter the principles of bhakti-yoga
or devotional service—the execution of activities in the eternal relationship
between the living entities and the Personality of Godhead—are explained.

Bhakti-yoga, devotional service, is the basic principle of all systems of
philosophy; all philosophy which does not aim for devotional service to
the Lord is considered to be merely mental speculation. But of course
bhakti-yoga with no philosophical basis is more or less sentiment. There
are two classes of men. Some consider themselves intellectually advanced
and simply speculate and meditate, and others are sentimental and have
no philosophical basis for their propositions. Neither of these can achieve
the highest goal of life—or, if they do, it will take them many, many years.
Vedic literature therefore suggests that there are three elements—namely
the Supreme Lord, the living entity and their eternal relationship—and the
goal of life is to follow the principles of bhakti or devotional service and
ultimately attain to the planet of the Supreme Lord in full devotion and
love as an eternal servitor of the Lord.

Sankhya philosophy is the analytical study of all existence. One has to
understand everything by examining its nature and characteristics. This is
called acquirement of knowledge. But one should not simply acquire knowl-
edge without reaching the goal of life or the basic principle for acquiring
knowledge—bhakti-yoga. If we give up bhakti-yoga and simply busy our-
selves in the analytical study of the nature of things as they are, then the
result will be practically nil. It is stated in the Bhagavatam that such
engagement is something like husking a paddy. There is no use beating the
husk if the grain has already been removed. By the scientific study of
