SB 1.2.28–29
वासुदेवपरा योगा वासुदेवपराः क्रियाः ॥ २८ ॥
वासुदेवपरं ज्ञानं वासुदेवपरं तपः ।
वासुदेवपरो धर्मो वासुदेवपरा गतिः ॥ २९ ॥
vāsudeva-parā yogā vāsudeva-parāḥ kriyāḥ
vāsudeva-paraṁ jñānaṁ vāsudeva-paraṁ tapaḥ
vāsudeva-paro dharmo vāsudeva-parā gatiḥ
Synonyms
[Sūta now affirms in two verses that because Vāsudeva is the bestower of liberation (ato mokṣa-pradātatvāt), and because He is the intended import of all scriptures (sarva-śāstra-tātparya-gocaratvād api), He alone is the ultimate object of worship (vāsudeva eva bhajanīya ity uktaṁ dvābhyām).130]; vedāḥ — the Vedas [and, by implication, all scriptures, since the Vedas are their root (anenaiva veda-mūlatvāt sarvāṇy api śāstrāṇi)131]; vāsudeva-parāḥ — [are] exclusively intent upon Vāsudeva [having Him alone as their intended import (tātparya-gocaro yeṣāṁ te) because the sacrificial rites, yoga practices, and ritual acts propounded therein all aim at Him alone, as now stated (tat-pratipādaka-śāstrāṇām api … makhādīnām api tat-paratvam āha)]; makhāḥ — sacrificial rites [as propounded in the prior portion of the Vedas (veda-pūrva-bhāga-pratipāditāḥ)]; vāsudeva-parāḥ — [are] for the sake of Vāsudeva [because under the guise of being intent on the worship of the various devatās, they are principally intent on the worship of Vāsudeva, the Immanent Self of all the devatās, since the bestowal of fruits is under His control]; yogāḥ — the yoga practices [the eightfold yoga path (aṣṭhāṅgā-yogāḥ), as propounded in the scriptures of Patañjali and others]; vāsudeva-parāḥ — aim at Vāsudeva [because they are instrumental in attaining Him (taṁ prapty upāyatvāt)132]; kriyāḥ — ritual acts [the methods of worship (pūjā-prakārāḥ) as outlined in the Vaiṣṇava śāstras, such as the Pañcarātra]; vāsudeva-parāḥ — [are] meant for the pleasure of Vāsudeva; jñānam — the immediate intuition of the Absolute [as propounded in the latter portion of the Vedas (vedottara-bhāga-pratipāditam); or the mystery (rahasya) disclosed in the Upaniṣads that deal primarily with jñāna133]; vāsudeva-param — culminates in the direct apprehension of Vāsudeva [phalaṁ vāsudeva-sākṣātkāraḥ134]; tapaḥ — asceticism; vāsudeva-paraḥ — [is] directed toward Vāsudeva; dharmaḥ — socio-religious duty [such as offering charity (dāna), observing vows (vrata), and so on, as outlined in the dharma-śāstras135]; vāsudeva-paraḥ — [is] for the sake of Vāsudeva; gatiḥ — [and] the ultimate destination [that which is to be attained (gamyate iti gatiḥ)]; vāsudeva-parāḥ [eva] — has its end in Vāsudeva alone [being under His supervision (vāsudevādhīnāḥ);136 since even when svarga is indicated as the destination (gati), it is understood as but a portion of the bliss of Vāsudeva (vāsudevānandāṁśa-rūpatvāt)].
Translation
The Vedas are exclusively intent upon Bhagavān Vāsudeva. Sacrificial rites are for the sake of Vāsudeva. The yoga practices aim at Vāsudeva. All ritual acts are meant for the pleasure of Vāsudeva. The immediate intuition of the Absolute (jñāna) culminates in the direct apprehension of Vāsudeva. Asceticism is undertaken to attain Vāsudeva. Socio-religious duty (dharma) is for the sake of Vāsudeva, and the ultimate destination (gati) has its end in Vāsudeva alone.