gokarṇa uvāca
atraiva bahavaḥ santi śrotāro mama nirmalāḥ |
ānītāni vimanāni na teṣāṁ yugapat kutaḥ ||
śravaṇaṁ sama-bhāgena sarveṣāṁ iha dṛśyate |
phala-bhedaḥ kuto jātaḥ prabruvantu hari-priyāḥ ||
hari-dāsā ūcuḥ
śravaṇasya vibhedena phala-bhedo’pi saṁsthitaḥ |
śravaṇaṁ tu kṛtaṁ sarvair na tathā mananaṁ kṛtam ||
phala-bhedas tato jāto bhajanād api mānada |
sapta-rātram upoṣyaiva pretena śravaṇaṁ kṛtam ||
mananādi tathā tena sthira-citte kṛtaṁ bhṛśam |
adṛḍhaṁ ca hataṁ jñānaṁ pramādena hataṁ śrutam ||
sandigdho hi hato mantro vyagra-citto hato japaḥ |
avaiṣṇavo hato deśo hataṁ śrāddham apātrakam ||
hatam aśrotriye dānam anācāraṁ hataṁ kulam |
viśvāso guru-vākyeṣu svasmin dīnatva-bhāvanā ||
mano-doṣa-jayaś caiva kathāyāṁ niścalā matiḥ |
evam ādi kṛtaṁ cet syāt tadā vai śravaṇe phalam ||
punaḥ-śravānte sarveṣāṁ vaikuṇṭhe vasatir dhruvam |
(Padma Purāṇa: Bhāgavata-māhātmya, 5.69–77)
“[After completing his week-long recitation of Śrīmad Bhāgavatam,] Gokarṇa says [to the servants of Hari who have arrived to lead him in a chariot to Vaikuṇṭha]: ‘Here [i.e., at this weeklong recitation of Śrīmad Bhāgavatam] everyone’s hearing [of Śrīmad Bhāgavatam] in equal measure is observable [i.e., everyone who was present this week heard the same content for the same amount of time]. [So,] May those who are dear to Hari explain why a difference in result arises [among such listeners, such that one has been taken to Vaikuṇṭha but the rest have not].’
“The servants of Hari say: ‘Even the present difference in result is because of a disparity in [manner of] listening. Hearing has certainly been done by all but contemplation (manana) has not been done likewise. O respectful one [i.e., O Gokarṇa], the difference in result arises because of that [i.e., because of the difference in the degree of contemplation, or lack thereof], and because of [a difference in the quality and intensity of] worship [than ensues from the relative depth of one’s hearing and contemplation, or lack thereof] as well. Listening was done by the preta [i.e., by Dhundhukārī, who was in the body of a preta] while entirely fasting for seven nights. Contemplation and so forth [i.e., and deep meditation (nididhyāsa), as described in BAU 2.4.5], likewise, was done by him in depth with a steady mind [whereas such was not done by the other listeners]. Infirm knowledge becomes useless [i.e., knowledge that is not clearly and firmly understood proves useless], and that which is heard becomes useless because of negligence (pramāda) [i.e., inattention, because one does not remember it]. A doubtful mantra [i.e., a dīkṣā-mantra or an advice received from a doubtful guru or sampradāya, or one not received from any guru or sampradāya] becomes useless, japa [performed] with a distracted mind becomes useless, a region devoid of Vaiṣṇavas becomes useless, and a śrāddha devoid of a worthy recipient [of honor] becomes useless. Charity to someone not versed in the śāstra becomes useless, and a noble family devoid of proper conduct becomes useless. Conviction in the words of the guru, an attitude of humility [i.e., an absence of crookedness, arrogance, and so forth] within oneself, victory over faults of the mind [i.e., lust, anger, and so forth], an unwavering mind [fixed] on the discourse [i.e., on the content being heard], and so forth—if done in this way, then certainly the result of listening comes about. After listening again [in this way], everyone‘s [attaining] residence in Vaikuṇṭha is certain.’”
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